tihxaxy  of  Che  trheolo^ical  ^tminaxy 

PRINCETON  •  NEW  JERSEY 

Frorri   the    Library    of 
Prof.    3en.1amin   3.    Wf^rfield 

BV 
ISO 
.1X7 
ll^ 


THE    SYMBOLISM    OF    CHURCHES 


r,iX! 


Uniform  with  this  volume^  Crown  St'o,  cloth 

SYMBOLISM 

OR  EXPOSITION  OF   THE 

DOCTRINAL    DIFFERENCES 

BETWEEN 

CATHOLICS  AND    PROTESTANTS 

As  evidenced  by  their  Symbolical  Writings 

By  JOHN   ADAM  MOEHLER,    D.D. 


ir 

Hours  with  the  Mystics 

By  the  late  ROBERT  ALFRED  VAUGHAN,  B.A. 

'  There  is  not  a  page  nor  a  paragraph  in  these  "  Hours  "  in  which  there 
is  not  something  worth  recollecting,  and  often  reflections  very  wise  and 
very  weighty  indeed.  No  one  can  rise  from  the  perusal  of  the  book  with- 
out finding  himself,  if  not  a  better,  at  least  a  more  thoughtful  man,  and 
perhaps  a  humbler  one  also,  as  he  learns  how  many  more  struggles  and 
doubts,  discoveries,  soitows,  and  joys  the  human  race  has  passed  through 
than  are  contained  in  his  own  private  experience.' — Ch.vrles  Kingsley. 


THE     SYMBOLIST^ 


\^^. 


*•  0 )  w  A 


Cburcbes  anb  Cbuvcb  ©rnanients 


A   TRANSLATION    OF   THE   FIRST    BOOK    OF    THE 


IRationale  3)ivinorum  ©fficiorum 


WRITTEN    BY 

WILLIAM    DURANDUS 

SOMETIME    BISHOP   OF   MENDE 

WITH  AN  INTRODUCTORY  ESSAY  AND  NOTES 

BY 
THE  REV.  JOHN  MASON  NEALE,  B.A. 

AND 

THE   REV.  BENJAMIN  WEBB,   B.A. 

OF    TRINITY    COLLEGE,    CAMBRIDGE 


CHARLES    SCRIBNER'S    SONS 

743  AND  745  BROADWAY 
1893 


DEDICATED 
TO 

THE    CAMBRIDGE    CAMDEN    SOCIETY 


BY 


TWO     OF     ITS     FOUNDERS 


PREFACE 

The  interest  which  has  lately  been  displayed,  as  on 
all  subjects  connected  with  Ecclesiology,  so  more 
especially  on  the  symbolical  bearing  of  Church  Archi- 
tecture, has  led  us  to  imagine  that  a  translation  of  the 
most  valuable  work  on  Symbolism  which  the  middle 
ages  can  furnish,  might  not,  at  the  present  time,  be 
unacceptable  to  churchmen. 

Written,  however,  at  a  period  when  Christian  Archi- 
tecture had  not  attained  its  full  glory,  it  necessarily 
leaves  untouched  many  arrangements  of  similar 
tendency,  subsequently  adopted  ;  addressed  to  those 
who  had  not  yet  learnt  to  doubt  everything  not  formally 
proved,  it  assumes  many  points  which  may  now  seem 
to  require  confirmation  :  and  composed  for  the  use  of 
a  clergy  habituated  to  a  most  figurative  ritual,  it 
passes  over  much  as  well  known,  which  is  now  forgotten 
or  neglected.  On  these  accounts  we  have  considered 
it  necessary  to  prefix  an  Essay  on  the  subject  ;  in 
which  we  have  endeavoured  to  prove  that  Catholic 
Architecture  must  necessarily  be  symbolical  ;  to  answer 
the  more  common  objections  to  the  system  ;  and  to 
elucidate  it  by  reference  to  actual  examples,  and  notices 
of  the  figurative  arrangements  of  our  own  churches. 
We  have  also  added  notes,  where  any  obscurity  seemed 


viii  .  Preface 

to  require  explanation  ;  and  we  have,  both  in  them  and 
in  the  Appendix,  thrown  together  such  passages  from 
Martene,  Beleth,  S.  Isidore  of  Seville,  Hugo  de  S. 
Victore,  and  other  writers,  as  tended  to  explain  and 
to  enforce  the  remarks  of  Durandus. 

With  reference  to  the  author  himself,  but  little  is 
known  ;  and  that  little  has  been  told  before. 

William  Durandus  was  born  at  Puy-moisson,  in  Pro- 
vence, about  the  year  1220.  A  legend  of  his  native 
country  is  told  in  the  present  work.*  He  became  the 
pupil  of  Henry  de  Luza,  afterwards  Cardinal  of  Ostia  ; 
and  taught  canon  law  at  Modena.  On  this  subject 
he  composed  a  most  learned  work,  the  Speculum  Juris; 
from  which  he  obtained  the  title  of  Speculator :  as  also 
another  treatise  called  Repertorium  Juris :  and  a  Bre- 
viarium  Glossarum  in  Textuni  Juris  Canonici.  His  high 
attainments  marked  him  t  out  for  the  office  of  Chaplain 
to  Pope  Clement  IV.  He  was  afterwards  Auditor  of 
the  Sacred  Palace ;  and  Legate  to  Pope  Gregory  X  at 
the  Council  of  Lyons.  He  was  then  made  Captain  of 
the  Papal  forces ;  in  which  post  he  assisted  at  the 
reduction  of  several  rebellious  cities,  and  behaved  with 
great  courage.  He  finally  became  Bishop  of  Mende 
in  1286.  While  in  this  post,  and  resident  at  Rome 
(for  he  did  not  personally  visit  his  diocese  till  1291, 
the  administration  of  the  diocese  being  perhaps  left 
to  a  nephew  of  the  same  name,  who  succeeded  him), 
he  finished  the  work,  of  the  first  book  of  which  a 
translation  is  presented  to  the  reader.     But  it  probably 

*  See  p.  126 
■j-  Mutataforhina^  says  Board  :  to  what  this  refers,  we  know  not. 


Preface  ix 

was  commenced  before ;  for  we  find  from  a  passage 
in  its  latter  half,  that  so  far  had  been  written  during 
the  course  of  this  same  year  1286.  And  there  is  no 
difficulty  in  the  title,  Episcopus  Miniatensis,  which  he 
gives  himself  in  the  Proeme,  as  this  could  easily  have 
been  added  afterwards.  But  it  was  certainly  published, 
as  Martene  observes,  before  1295  ;  because  Durandus 
speaks  of  the  Feasts  of  the  Holy  Apostles  as  semi- 
doubles,  whereas  in  that  year,  by  a  constitution  of  Pope 
Urban,  they  were  commanded  to  be  observed  as  doubles. 
The  time  at  which  the  treatise  was  written  more 
especially  demands  our  attention  ;  because,  did  we 
imagine  it  only  a  few  years  later  than  it  really  was, 
we  might  well  be  astonished  at  finding  no  reference 
to  the  Symbolism  of  the  Decorated  Style.  The  in- 
terruptions amidst  which  the  Rationale  was  written 
are  feelingly  alluded  to  by  its  author,  in  the  Epilogue 
(p.  161).  He  also  wrote  a  treatise  De  Modo  Concilii 
Generalis  habendi,  probably  either  suggested  by,  or 
preparatory  to,  that  of  Lyons.  He  afterwards  went 
on  an  embassy  from  the  Pope  to  the  Sultan  ;  and  is 
by  some  said  to  have  ended  this  life  at  Nicosia  in 
Cyprus.  But  the  fact  is  not  so  :  for  having  governed 
his  diocese  ten  years,  and  having  refused  the  proffered 
Archbishopric  of  Ravenna,  he  departed  at  Rome  on  the 
Feast  of  All  Saints,  1296,  being  buried  in  the  Church  of 
Sancta  Maria  super  Minervam,  where  his  monument 
is  yet  to  be  seen,  with  the  following  inscription  : — 


Hie  jacet  egregius  doctor  proesul  Mimatensis, 
Nomine  Duranti  Guillelmus  regula  morum  : 
Splendor  honestatis  et  casti  candor  amoris 


Preface 

Altum  consiliis  spatiosum  mente  serenum 
Hunc  insignibat  immotum  turbine  mentis. 
Mente  pius,  sermone  gravis,  gressuque  modestus, 
Extitit  infestus  super  hostes  more  leonis  : 
Indomitos  domuit  populos,  ferroque  rebelles, 
Impulit,  Ecclesiag  victor  servire  coegit. 
Comprobat  officiis,  paruit  Romania  sceptro 
Belligeri  comitis  Martini  tempore  quarti : 
Edidit  in  Jure  librum,  quo  jus  reperitur  : 
Et  Speculum  Juris,  et  patrum  Pontificale : 
Et  Rationale  Divinorum  patefecit: 
Instruxit  clerum  scriptis,  monuitque  statutis  : 
Gregorii  deni,  Nicolai  scita  perenni 
Glossa  diffudit  populis,  sensusque  profundos  : 
Jure  dedit  mentes  et  corpus  luce  studentum  : 
Quern  memori  laude  genuit  Provincia  dignum  : 
Et  dedit  a  Podio  Missone  disecesis  ilium  : 
Inde  Biterrensis,  prsesignis  curia  Papae  : 
Dum  foret  ecclesiae  Mimatensis  sede  quietus, 
Hunc  vocat  octavus  Bonifacius;  altius  ilium 
Promovet;  hie  renuit  Ravennae  prsesul  haberi. 
Fit  comes  invictus  simul  hinc  et  marchio  tandem, 
Et  Romam  rediit :  Domini  sub  mille  trecentis 
(Quatuor  amotis)  annis  :  tumulante  Minerva. 
Surripit  hunc  festiva  dies,  &  prima  Novembris.   ' 
Guadia  cum  Sanctis  tenet  Omnibus  inde  sacerdos  : 
Pro  quo  perpetuo  datur  haec  celebrare  capella. 


The  Rationale  was  the  first  work,  from  the  pen  of  an 
uninspired  writer,  ever  printed.  The  editio  princeps 
appeared  at  the  press  of  Fust  in  1459  ;  being  preceded 
only  by  the  Psalters  of  1457  and  1459.  It  is,  of  course, 
of  the  most  extreme  rarity  :  the  beauty  of  the  typo- 
graphy has  seldom  been  exceeded.  Chalmers  mentions, 
besides  this,  thirteen  editions  in  the  fifteenth,  and 
thirteen  in  the  sixteenth  century  :  all  of  them  are  very 
rare. 

The  editions  with  which  we  are  acquainted,  are  those 
of  Rome  1473;  Lyons  1503,1512,  1534,  1584;  Antwerp 


Preface  xi 

1570;  Venice  1599,  1609.  The  translation  has  been 
made  from  the  editions  of  1473  and  1599.  The  former 
is  a  magnificent  specimen  of  typography  :  the  words  are 
excessively  contracted  ;  and  there  are  double  columns 
to  each  page.  Our  copy  is  partially  illuminated  ;  and 
the  binding  is  ornamented  with  a  border  of  the  Evan- 
gelistic Symbols.  The  latter  contains  also  the  first 
edition  of  the  work  of  Beleth,  and  is  a  reprint  of  Board's 
Lyons  edition  of  1565.  Board  dedicated  it  to  his 
brother,  Bishop  of  Marseilles  ;  and  prefixed  a  Preface, 
in  which  he  bestows  a  well-merited  eulogium  on 
Burandus,  and  mentions  the  care  taken  in  correcting 
and  revising  the  work.  He  also  added  some  notes, 
of  little  worth.  The  Venice  reprint  is  so  vicious  a 
specimen  of  typography,  that  from  it  alone  the  sense 
could  in  many  places  hardly  be  explained.  Our  copy 
belonged  to  Bishop  White  Kennett,  who  appears  to 
have  studied  it  diligently. 

We  must  now  say  a  few  words  as  on  our  own  share 
in  the  work.  With  respect  to  the  Introduction,  fully 
convinced  as  we  are  of  the  truth  and  importance  of  the 
general  principle  maintained  in  it,  we  do  not  wish  to 
press,  as  matter  of  certainty,  all  or  any  of  the  minor 
details  into  which  that  theory  is  carried.  We  believe, 
indeed,  that  the  more  the  subject  has  been  studied,  the 
more  truthful  our  views  will  appear  to  be  :  but  we  wish 
the  reader  to  bear  in  mind,  that  the  weakness  of  any 
portion  of  them  is  no  argument  against  their  reception, 
as  a  whole.  At  the  same  time,  none  can  be  more  aware 
than  ourselves  how  much  more  ably  such  views  might 
have  been   advocated  :    we  have   not,    however,    spared 


xii  Preface 

time  or  pains  in  the  study  of  the  subject  ;  '  and  if  we 
have  done  meanly,  it  is  that  we  could  attain  unto.' 

In  the  Translation,  we  have  endeavoured,  too  often 
unsuccessfully,  to  retain  the  beautiful  simplicity  of  the 
original.  In  the  obscure  passages,  of  which  there  are 
not  a  few,  we  have  mentioned  the  difficulty  in  the  notes, 
lest  the  reader,  by  our  mistake,  should  be  led  into  error 
himself 

The  quotations  from  Holy  Scripture  are  given  in  the 
authorised  version,  except  where,  to  bring  out  the 
author's  full  meaning,  it  was  necessary  to  have  recourse 
to  the  Vulgate  ;  and  we  have  then  translated  literally 
from  that. 

We  have  felt  no  small  pleasure  in  thus  enabling  this 
excellent  prelate,  though  at  so  far  distant  a  land  from 
his  own,  and  after  a  silence  of  nearly  six  hundred  years, 
being  dead,  yet  to  speak  :  and  if  the  following  pages 
are  at  all  useful  in  pointing  out  the  sacramental  character 
of  Catholic  art,  we  shall  be  abundantly  rewarded,  as 
being  fellow-workers  with  him  in  the  setting  forth  of 
one,  now  too  much  forgotten.  Church  principle. 

J.  M.  N. 
B.  W. 

Michaelmas^  1842. 


INTRODUCTORY     ESSAY 


SACRAAIENTALITY :     A     PRINCIPLE     OF 
ECCLESIASTICAL    DESIGN 


ANALYSIS  OF  THE  INTRODUCTORY  ESSAY 


INTRODUCTION. 

1.  Spread  of  the  study  of  Church  Architecture. 

2.  Obvious,   but    indefinable,    difference    between    old    and    new 

churches. 
Wherein  this  consists. 
Not  in  association, 
Nor  in  correctness  of  details, 
Nor  in  the  Picturesque, 
Nor  in  the  Mechanical  advantages, 
But  in  Reality 

considered,  in  an  enlarged  view,  as  Sacramentality. 

3.  This  probable, 

from  examples,  and 

promises  in  Holy  Scripture. 
Catholic  consent, 
examples  to  the  contrary, 
philosophical  reasons. 

4.  Enunciation  of  the  subject. 

5.  Writers  on  the  subject, 

Pugin,  Poole,  Lewis,  Coddington,  the  writers  of  the 
Cambridge  Camden  Society. 

A.  ARGUMENTS  FOR  SYMBOLISM. 

1.      A   PRIORI. 

Symbolising  spirit  of  Catholic  Antiquity, 

in  (a)  Interpretation  of  Holy  Scriptures. 

(b)  Analogy  of  the  Jewish  Ceremonies. 

(c)  Private  manners. 

(d)  Emblems  in  Catacombs,  etc. 

(e)  Symbolical  interpretation  of  Heathen  writers. 
II.    Analogical. 

i.     Examples  of  other  nations. 

(a)  Jews. 

(i)  Temple  rites. 

(2)  Legal  observances. 

(3)  Sacred  books. 

(b)  Turks. 

(c)  Infidels. 

(i)  Hindu  and  Egyptian  Mytholog}^ 
(2)  Persian  Poetry. 

(d)  Heretics. 


xvi  ,  A  nalysis 

ii.  From  Nature. 

(a)  Trinity. 

(b)  Resurrection. 

(c)  Self-sacrifice, 
iii.  From  Art. 

(a)  Sculpture, 

(b)  Painting. 

(c)  Music. 

(d)  Language  of  Flowers. 
iv.  Parabolical  teaching. 

III.  Philosophical. 

Objective  answering  to  Subjective. 

All  effect  sacramental  of  the  efficient. 

Sacramentality  of  all  Religion. 

Ritualism  peculiarly  and  necessarily  sacramental. 

Church  Architecture,  a  condition  of  Ritualism. 

Necessities  induce  accidents :  and  these  material  expressions. 

Example  : 

Necessities    of   Ritualism,   and  their   expressions   in   earlier 

and  later  ages. 
Hence  Symbolism. 

Essential. 

Intended. 

Conventional,  which  again  becomes  intended. 

IV.  Analytical. 

1.  Cruciformity. 

2.  Ascent  to  Altar. 

3.  Orientation. 

4.  Verticality. 

V.    Inductive. 

Express  and  continuous  testimony. 

(a)  Apostolical  Constitutions. 

(b)  Eusebius. 

(c)  Symbolical  writers. 
Actual  examples. 

VI.    Recapitulation. 

B.     EXAMPLES  OF  SYMBOLISM. 
I.    Doctrines. 

(a)  The  Holy  Trinity,  set  forth  in 

i.  Nave  and  Two  Aisles. 
ii.  Chancel,  Nave  and  Apse, 
iii.  Clerestory,  Triforium,  and  Pier  Arches, 
iv.  Triple  windows. 
v.  Altar  steps. 
vi.  Triplicity  of  mouldings, 
vii.  Minor  details. 

(b)  Regeneration. 

i.  The  octagonal  form  of  Fonts, 
ii.  „         „         „  Piers, 

iii.  Fishes. 


Analysis  xvii 

(c)  Atonement. 

i.  Cruciformity. 
ii.  Deviation  of  Orientation. 
iii.  Double  Cross, 
iv.  The  threat  Rood. 
V.  Details. 

(d)  Communion  of  Saints. 

II.     Details. 

(a)  Windows  :  a  series  of  examples. 

(b)  Doors. 

i.  Norman  tympana. 
ii.  Double  doors  in  Early  Eng-Jish. 
(a)  These  explained  in  two  ways, 

(i)  Christ's  entrance  into  the  world. 
(2)  Our  entrance  into  the  kingdom  of  heaven. 
{b)  Difference  between  mouldings  of  Chancel  arches  and  doors. 

(c)  Porches. 

(d)  Chancel  Arch  and  Rood  Screen. 

(e)  Monuments. 

(a)  Difference  of  ancient  and  modern  symbolism  in  these, 
(i)  Sceptical  character  of  the  present  age. 

(2)  Paganism  of  modern  design. 

(3)  Reality  of  ancient  design. 
((5)  Historical  details  of  Monuments. 

(f)  Gurgoyles  and  Poppyheads. 

(g)  Flowers  used  in  architecture. 

C.  OBJECTIONS  ANSWERED. 

1.  Inequality  of  type  and  antitype. 

2.  Difference  of  Symbolism  in  the  same  arrangement. 

3.  Mechanical  origin. 

D.  HISTORY  OF  SYMBOLISM. 

1.  Norman;  as  symbolising  facts. 

2.  Early  English  ;  as  symbolising  doctrines. 

3.  Decorated  ;  as  symbolising  the  connection  of  doctrines. 

4.  Perpendicular  ;  as  symbolising  the  progress  of  Erastianism. 

5.  Flamboyant,  etc. 

6.  Post  Reformation  Symbolism. 

E.  CONCLUSION. 

Contrast  between  a  modern  and  ancient  Church. 


il^aiis  Beo 


INTRODUCTORY     ESSAY 


CHAPTER  I 

INTRODUCTORY 

The  study  of  Church  Architecture  has  within  the  last 
few  years  become  so  general,  and  a  love  for  it  so  widely 
diffused,  that  whereas,  in  a  former  generation  it  was  a 
task  to  excite  either,  in  the  present  it  is  rather  an  object 
to  direct  both.  An  age  of  church-building,  such  as  this, 
ought  to  produce  good  architects,  not  only  from  the  great 
encouragement  given  to  their  professional  efforts,  but  from 
the  increasing  appreciation  of  the  principles  and  powers 
of  their  art.  And  yet  it  cannot  be  denied,  however  we 
may  account  for  the  fact,  that  (at  least  among  those  for 
whom  we  write,  the  members  of  our  own  communion), 
no  architect  has  as  yet  arisen,  who  appears  destined  to 
be  the  reviver  of  Christian  art.  It  is  not  that  the  rules 
of  the  science  have  not  been  studied,  that  the  examples 
bequeathed  to  us  have  not  been  imitated,  that  the  details 
are  not  understood.  We  have  (though  they  are  but  (ew) 
modern  buildings  of  the  most  perfect  proportions,  of  the 
most  faultless  details,  and  reared  with  lavish  expense. 
It  is  that  there  is  an  undefined — perhaps  almost  unde- 
finable — difference  between  a  true  '  old  church,'  and  the 
most  perfect  of  modern  temples.  In  the  former,  at  least 
till  late  in  the  Perpendicular  era,  we  feel  that,  however 


XX  Introductory  Essay 

strange  the  proportions,  or  extraordinary  the  details,  the 
effect  is  church-like.  In  the  latter,  we  may  not  be  able 
to  blame  ;  but  from  a  certain  feeling  of  unsatisfactoriness, 
we  cannot  praise. 

The  solution  of  the  problem, — What  is  it  that  causes 
this  difference?  has  been  often  attempted,  sometimes 
with  partial,  but  never  with  complete,  success.  That 
most  commonly  given  is  the  following  : — The  effect  of 
association  in  old  buildings, — the  mellowing  power  of 
time, — the  evident  antiquity  of  surrounding  objects, — 
the  natural  beauties  of  foliage,  moss,  and  ivy,  that  require 
centuries  to  reach  perfection  ; — as  on  the  other  hand,  the 
bareness,  the  newness,  nay  even  the  sharpness  and  vigour 
of  new  work  ;  these,  it  is  said,  are  sufficient  to  stamp  a 
different  character  on  each.  There  is  doubtless  something 
in  this  ;  but  that  it  is  not  the  whole  cause  is  evident  from 
the  fact,  that  give  a  modern  church  all  the  above  men- 
tioned advantages  on  paper,  and  an  experienced  eye 
will  soon  detect  it  to  be  modern. 

Those  writers  who,  as  Grose,  Milner,  and  Carter,  lived 
before  the  details  of  Christian  art  were  understood,  seem 
to  have  placed  its  perfection  in  a  thorough  knowledge 
of  these  :  experience  has  proved  them  wrong.  Others, 
as  Mr  Petit,"^  have  made  a  kind  of  ideal  picturesque  ; 
and,  having  exalted  the  phantasm  into  an  idol,  have 
fallen  down  and  worshipped  it.  Others,  again,  have 
sought  for  an  explanation  of  the  difficulty  in  mathema- 
tical contrivance  and  mechanical  ingenuity ;  and  the 
result  has  been  little  more  than  the  discovery  of  curious 
eave-drains,  and  wonderful  cast-iron  roof-work.  Lastly, 
Mr  Pugin  {cum  talis  sis,  utinain  noster  esses  /)  has  placed 
the  thing  required  in  Reality.  That  is,  to  quote  his  own 
words,  in  making  these  the  two  great  rules  of  design  : — 

*  See  the  review  of  his  work  in  the  Eccksiologist,  vol.  i,  pp.  91-105. 


Introductory  xxi 

*  I.  That  there  should  be  no  features  about  a  building 
which  are  not  necessary  for  convenience,  construction, 
or  propriety  :  2.  That  all  ornament  should  consist  of 
enrichment  of  the  essential  construction  of  a  building.'* 
And  we  may  add,  as  a  corollary,  still  quoting  the  same 
writer  : — '  The  smallest  detail  should  have  a  meaning  or 
serve  a  purpose  :  the  construction  itself  should  vary  with 
the  material  employed :  and  the  designs  should  be 
adapted  to  the  material  in  which  they  are  to  be  executed.' 
Still,  most  true  and  most  important  as  are  these  remarks, 
we  must  insist  on  one  more  axiom,  otherwise  Christian 
art  will  but  mock  us,  and  not  show  us  wherein  its  great 
strength  lieth. 

A  Catholic  architect  must  be  a  Catholic  in  heart. 
Simple  knowledge  will  no  more  enable  a  man  to  build 
up  God's  material,  than  His  spiritual  temples.  In 
ancient  times,  the  finest  buildings  were  designed  by  the 
holiest  bishops.  Wykeham  and  Poore  will  occur  to 
every  churchman.  And  we  have  every  reason  to  believe, 
from  God's  Word,  from  Catholic  consent,  and  even  from 
philosophical  principles,  that  such  must  always  be  the 
case. 

Holy  Scripture,  in  mentioning  the  selection  of  Bezaleel 
and  Aholiab,  as  architects  of  the  Tabernacle,  expressly 
asserts  them  to  have  been  filled  '  with  the  Spirit  of  God 
in  wisdom,  and  in  understanding,  and  in  knowledge,  and 
in  all  manner  of  workmanship,  to  devise  cunning  works, 
to  work  in  gold,  and  in  silver  and  in  brass,  and  in  cutting 
of  stones  to  set  them,  and  in  carving  of  timber,  to  work 
in  all  manner  of  workmanship.'  And  this  indeed  is 
only  a  part  of  the  blessing  of  the  pure  in  heart  :  they 
see  God,  the  Fountain  of  Beauty,  even  in  this  life ;  as 
they  shall  see  Him,  the  Fountain  of  Holiness,  in    the 

*  Pugin's  '  True  Principles,'  p.  i. 


xxii  Introductory  Essay 

next  From  Catholic  consent  we  may  learn  the  same 
truth.  Why  else  was  Ecclesiastical  Architecture  made 
a  part  of  the  profession  of  Clerks,  than  because  it  was 
considered  that  the  purity  and  holiness  of  that  profession 
fitted  them  best  for  so  great  a  work  ?  ^ 

Nay,  we  have  remarkable  proofs  that  feeling  without 
knowledge  will  do  more  than  knowledge  without  feeling. 
There  are  instances  of  buildings — Lisbon  cathedral 
and  S.  Peter's  College  chapel,  Cambridge,  are  cases  in 
point — which,  with  Debased  or  Italian  details,  have 
nevertheless  Christian  effect.  And  we  have  several 
similar  cases,  more  particularly  in  the  way  of  towers. 

Now,  allowing  the  respectability,  which  attaches  itself 
to  the  profession  of  a  modern  architect,  and  the  high 
character  of  many  in  that  profession,  none  would  assert 
that  they,  as  a  body,  make  it  a  matter  of  devotion  and 
prayer ;  that  they  work  for  the  Church  alone  regardless 
of  themselves  ;  that  they  build  in  faith,  and  to  the  glory 
of  God. 

In  truth,  architecture  has  become  too  much  a  profes- 
sion :  it  is  made  the  means  of  gaining  a  livelihood,  and 
is  viewed  as  a  path  to  honourable  distinction,  instead  of 
being  the  study  of  the  devout  ecclesiastic,  who  matures 
his  noble  conceptions  with  the  advantage  of  that  pro- 
found meditation  only  attainable  in  the  contemplative 
life,  who,  without  thought  of  recompense  or  fame,  has 
no  end  in  view  but  the  raising  a  temple,  worthy  of  its 
high  end,  and  emblematical  of  the  faith  which  is  to  be 
maintained  within  its  walls.  It  is  clear  that  modern 
architects  are  in  a  very  different  position  from  their  pre- 
decessors, with  respect  to  these  advantages.  We  are 
not  prepared  to  say  that  none  but  monks  ought  to  de- 
sign churches,  or  that  it  is  impossible  for  a  professional 

*  Compare  the  general  drift  of  the  Address  to  Paulinus.  Eiisehius. 
H.  E.  X.  4. 


Inti^oductory  xxiii 

architect  to  build  with  the  devotion  and  faith  of  an 
earher  time.  But  we  do  protest  against  the  merely 
business-like  spirit  of  the  modern  profession,  and  de- 
mand from  them  a  more  elevated  and  directly  religious 
habit  of  mind.  We  surely  ought  to  look  at  least  for 
church-membership  from  one  who  ventures  to  design  a 
church.  There  cannot  be  a  more  painful  idea  than  that 
a  separatist  should  be  allowed  to  build  a  House  of  God, 
when  he  himself  knows  nothing  of  the  ritual  and  worship 
of  the  Church  from  which  he  has  strayed  ;  to  prepare 
both  font  and  altar,  when  perchance  he  knows  nothing 
of  either  Sacrament  but  that  he  has  always  despised 
them.  Or,  again,  to  think  that  any  churchman  should 
allow  himself  to  build  a  conventicle,  and  even  sometimes 
to  prostitute  the  speaking  architecture  of  the  Church  to 
the  service  of  Her  bitterest  enemies !  What  idea  can 
such  a  person  have  formed  of  the  reality  of  church 
architecture  ?  Conceive  a  churchman  designing  a  triple 
window,  admitted  emblem  of  the  Most  Holy  Trinity,  for 
a  congregation  of  Socinians  !  We  wish  to  vindicate  the 
dignity  of  this  noble  science  against  the  treason  of  its 
own  professors.  If  architecture  is  anything  more  than  a 
mere  trade  ;  if  it  is  indeed  a  liberal,  intellectual  art,  a 
true  branch  of  poesy,  let  us  prize  its  reality  and  mean- 
ing and  truthfulness,  and  at  least  not  expose  ourselves 
by  giving  to  two  contraries  one  and  the  same  material 
expression. 

It  is  objected  that  architects  have  a  right  to  the  same 
professional  conscience  that  is  claimed,  for  instance,  by 
a  barrister.  To  which  we  can  only  reply,  that  it  must 
be  a  strange  morality  which  will  justify  a  pleader  in 
violating  truth  ;  and  how  much  worse  for  an  architect  to 
violate  truth  in  things  immediately  connected  with  the 
House  and  worship  of  God  ?  It  may  be  asked,  Do  we 
mean  to  imply  then  that  a  church  architect  ought  never 


xxiv  ,  Introductory  Essay 

to  undertake  any  secular  building  ?  Perhaps,  as  things 
are,  we  cannot  expect  so  much  as  this  now  :  but  we  can 
never  believe  that  the  man  who  engages  to  design  union- 
houses,  or  prisons,  or  assembly-rooms,  and  gives  the 
dregs  of  his  time  to  church-building,  is  likely  to  produce 
a  good  church,  or,  in  short,  can  expect  to  be  filled  from 
above  with  the  Spirit  of  Wisdom.  The  church  archi- 
tect must,  we  are  persuaded,  make  very  great  sacrifices  : 
he  must  forego  all  lucrative  undertakings,  if  they  may 
not  be  carried  through  upon  those  principles  which  he 
believes  necessary  for  every  good  building  ;  and  particu- 
larly if  the  end  to  be  answered,  or  the  wants  to  be  pro- 
vided for,  are  in  themselves  unjustifiable  or  mischievous. 
Even  in  church-building  itself,  he  must  see  many  an  un- 
worthy rival  preferred  to  him,  who  will  condescend  to 
pander  to  the  whims  and  comfort  of  a  church-committee, 
will  suit  his  design  to  any  standard  of  ritualism  which 
may  be  suggested  by  his  own  ignorance,  or  others' 
private  judgment,  who  will  consent  to  defile  a  building 
meant  for  God's  worship  with  pews  and  galleries  and 
prayer-pulpits  and  commodious  vestries.  But  hard  as 
the  trial  may  be,  a  church  architect  must  submit  to  it, 
rather  than  recede  from  the  principles  which  he  knows 
to  be  the  very  foundation  of  his  art.  We  would  go 
further  even,  and  deny  the  possibility  of  any  architect's 
success  in  all  the  different  styles  of  Pointed  architecture, 
not  to  mention  the  orders  of  Greece  and  Rome,  Vitruvian, 
Palladian,  Cinque  Cento,  Wrennian,  nay  even  Chinese, 
Swiss,  Hindoo,  and  Egyptian  at  once.  We  have  not 
even  now  exhausted  the  list  of  styles  in  which  a  modern 
architect  is  supposed  to  be  able  to  design.  It  is  even 
more  absurd  than  if  every  modern  painter  were  ex- 
pected, and  should  profess,  to  paint  equally  well  in  the 
styles  of  Perugino,  Francia,  Raphael,  Holbein,  Claude, 
the    Poussins,    Salvator    Rosa,    Correggio,    Van    Eyck, 


Introductory  xxv 

Teniers,  Rubens,  Murillo,  Reynolds,  West,  Gainsborough, 
Overbeck,  and  Copley  Fielding  all  at  once !  An  archi- 
tect ought  indeed  to  be  acquainted,  and  the  more  the 
better,  with  all  styles  of  building  :  but  if  architecture,  as 
we  said  before,  is  a  branch  of  poesy,  if  the  poet's  mind  is 
to  have  any  individuality,  he  must  design  in  one  style, 
and  one  style  only.  For  the  Anglican  architect,  it  will 
be  necessary  to  know  enough  of  the  earlier  styles  to  be 
able  to  restore  the  deeply  interesting  churches,  which 
they  have  left  us  as  precious  heirlooms  ;  enough  of  the 
Debased  styles,  to  take  warning  from  their  decline  :  but 
for  his  own  style,  he  should  choose  the  glorious  archi- 
tecture of  the  fourteenth  century ;  and,  just  as  no  man 
has  more  than  one  hand-writing,  so  in  this  one  language 
alone  will  he  express  his  architectural  ideas. 

We  cannot  leave  this  topic  without  refernng  to  what 
the  Cambridge  Camden  Society  has  said  with  respect  to 
architectural  competition.*  It  is  a  fact  that  at  this  time 
many  competing  designs  are  manufactured  in  an  archi- 
tect's office,  by  some  of  his  clerks,  as  if  by  machinery  :  if 
a  given  plan  is  chosen,  the  architect  is  summoned,  and 
sees  his  (I)  design  for  the  first  time,  when  he  is  introduced 
to  the  smiling  committee-men.  It  is  another  fact  that 
there  is  at  this  time  in  London  a  small  body  of  persons, 
with  no  other  qualification  than  that  of  having  been 
draughtsmen  in  an  architect's  office,  who  get  tip  a  set  of 
competing  designs  for  any  aspirant  who  chooses  to  give 
them  a  few  instructions,  and  to  pay  them  for  their 
trouble.  How  much  it  is  to  be  wished  that  there  were 
some  examination  of  an  architect's  qualifications,  before 
he  should  be  allowed  to  assume  the  name  !  It  seems 
strange  that  the  more  able  members  of  the  profession  do 
not  themselves  feel  some  esprit  de  corps,  and  do  not  at 

*  See  Ecclesiologist,  vol.  i,  pp.  69,  85. 


xxvi  Inti'oductory  Essay 

least  endeavour  to  claim  for  their  art  its  full  dignity  and 
importance.  We  fear  however  that  very  few,  as  yet, 
take  that  religions  view  of  their  profession,  which  we 
have  shown  to  be  seemly,  even  if  not  essential.  If,  how- 
ever, we  succeed  in  proving  that  religion  enters  very 
largely  into  the  principles  of  church  architecture,  a 
religious  ethos,  we  repeat,  is  essential  to  a  church  archi- 
tect. At  all  events,  in  an  investigation  into  the  differ- 
ences between  ancient  and  modern  church  architecture, 
the  contrast  between  the  ancient  and  modern  builders 
could  not  be  overlooked  :  and  it  is  not  too  much  to  hope 
that  some,  at  least,  may  be  struck  by  the  fact,  that  the 
deeply  religious  habits  of  the  builders  of  old,  the  hours, 
the  cloister,  the  discipline,  the  obedience,  resulted  in  their 
matchless  works  ;  while  the  worldliness,  vanity,  dissipa- 
tion, and  patronage  of  our  own  architects  issue  in  un- 
varying and  hopeless  failure. 

We  said  that  there  were  philosophical  reasons  for  the 
belief  that  we  must  have  architects — before  we  can 
have  buildings — like  those  of  old.  If  it  be  true  that  an 
esoteric  signification,  or,  as  we  shall  call  it,  Sacj^a- 
mentality,'^  ran  through  all  the  arrangements  and  details 
of  Christian  architecture,  emblematical  of  Christian 
discipline,  and  suggested  by  Christian  devotion  ;  then 
must  the  discipline  have  been  practised,  and  the  devotion 
felt,  before  a  Christian  temple  can  be  reared.      That  this 


*  It  may  be  proper  to  distinguish  between  five  terms,  too  generally 
vaguely  employed  in  common,  and  which  we  shall  often  have  occasion  to 
use  :  we  mean,  allegorical^  symbolical^  typical^  figurative,  and  sacramental. 

'Allegory  employs  fictitious  things  and  personages  to  shadow  out  the 
truth  :  Symbolism  uses  real  personages  and  real  actions  (and  real  things) 
as  symbols  of  the  truth  : '  British  Critic^  No.  Ixv.  p.  121.  Sacramentality 
is  symbolism  applied  to  the  truth  hoct  t^ox-n^,  the  teaching  of  the  Church, 
by  the  hands  of  the  teacher  :  a  Type  is  a  symbol  intended  from  the  first : 
a  Figure  is  a  symbol  not  discovered  till  after  the  thing  figurative  has  had  a 
being. 


Introductory  xxvii 

esoteric  meaning,  or  symbolism,  does  exist,  we  are  now 
to  endeavour  to  prove. 

We  assert,  then,  that  Sacrai mentality  is  that  character- 
istic which  so  strikingly  distinguishes  ancient  ecclesi- 
astical architecture  from  our  own.  By  this  word  we 
mean  to  convey  the  idea  that,  by  the  outward  and  visible 
form,  is  signified  something  inward  and  spiritual :  that 
the  material  fabric  symbolises,  embodies,  figures,  repre- 
sents, expresses,  answers  to,  some  abstract  meaning. 
Consequently,  unless  this  ideal  be  itself  true,  or  be 
rightly  understood,  he  who  seeks  to  build  a  Christian 
church  may  embody  a  false  or  incomplete  or  mistaken 
ideal,  but  will  not  develope  the  true  one.  Hence,  while 
the  Parthenon,  or  a  conventicle,  or  a  modern  church, 
may  be  conceived  to  have,  on  the  one  hand,  so  much 
truthfulness,  as  to  symbolise  respectively  the  graceful, 
but  pagan,  worship  of  Athene — the  private  judgment  of 
the  dissenter — and  the  warped  or  ill-understood  or 
puritanised  religious  ethos  of  the  modern  churchman  ; 
and,  on  the  other  hand,  to  have  so  much  7'eality  as  to 
carry  out  most  satisfactorily  Mr  Pugin's  canons  ;  yet, 
inasmuch  as  in  neither  case  was  the  builder's  ideal  the 
true  one,  so  in  neither  case  is  his  architecture  in  any 
way  adapted  to,  or  an  embodiment  of,  the  ideal  of  the 
Church.  Reality,  then,  is  not  of  itself  sufficient.  What 
can  be  more  real  than  a  pyramid,  yet  what  less 
Christian  ?  It  must  be  Christian  reality,  the  true  ex- 
pression of  a  true  ideal,  which  makes  Catholic  archi- 
tecture what  it  is.  This  Christian  reality,  we  would  call 
Sacranientality  ;  investing  that  symbolical  truthfulness, 
which  it  has  in  common  with  every  true  expression, 
with  a  greater  force  and  holiness,  both  from  the  greater 
purity  of  the  perfect  truth  which  it  embodies,  and  from 
the  association  which  this  name  will  give  it  with  those 
adorable  and  consummate  examples  of  the  same  prin- 


xxviii  Introductory  Essay 

ciple,  infinitely  more  developed,  and  infinitely  more  holy 
in  the  spiritual  grace  which  they  signify  and  convey, — 
the  Blessed  Sacraments  of  the  Church. 

The  modern  writers  who  have  treated  on  Symbolism 
seem  to  have  taken  respectively  very  partial  views  of 
the  subject.  Mr  Pugin  does  not  seem  in  his  books  to 
recognise  the  particular  principle  which  we  have  enun- 
ciated. We  have  shown  that  his  law  about  Reality  is 
true  so  far  as  it  goes,  but  that  it  does  not  go  far  enough. 
He  himself,  for  example,  is  now  contemplating  a  work 
on  the  reality  of  domestic,  as  before  of  ecclesiastical, 
architecture.  Now,  nothing  can  be  more  true,  nothing 
more  useful,  than  this.  Yet  even  he  does  not  seem  to 
have  discerned  that  as  contact  with  the  Church  endues 
with  a  new  sanctity,  and  elevates  every  form  and  every 
principle  of  art :  so  in  a  peculiar  sense  the  sacred  end  to 
which  church  architecture  is  subservient,  elevates  and 
sanctifies  that  reality  which  must  be  a  condition  of  its 
goodness  in  common  with  all  good  architecture ;  in 
short,  raises  this  principle  of  Reality  into  one  of  Sacra- 
mentality.  We  should  be  sorry  to  assert  that  Mr  Pugin 
does  not  feel  this,  though  we  are  not  aware  that  he  has 
expressed  it  in  his  writings  :  but  in  his  most  lasting 
writings,  his  churches  namely,  it  is  clear  that  the  prin- 
ciple, if  not  intentionally  even,  and  if  only  incompletely, 
has  not  been  without  a  great  influence  on  that  master 
mind.  Yet  even  in  these  we  could  point  to  details,  and 
in  some  of  his  earlier  works  to  something  more  than 
details,  which  shew  that  there  is  something  wanting ; 
that  in  the  bold  expedients  and  fearless  licence  which  his 
genius  has  led  him  to  employ,  he  has  occasionally  gone 
wrong ;  not  from  the  fact  of  his  departure  from  strict 
precedent,  and  his  vindication  of  a  certain  architectural 
freedom,  but  because  in  these  escapements  from 
authority,   he    has    not    invariably    kept    in    view   the 


Introductory  xxix 

principle  now  advocated.  However  the  author  of  the 
'  True  Principles '  might  point  to  his  churches,  to  prove 
that  a  reverent  and  religious  mind,  employed  in 
administering  to  the  material  wants  of  the  Church,  (even 
though  that  reverence  be  misapplied,  and  that  Church 
in  a  schismatical  position),  cannot  fail  to  succeed,  at 
least  in  some  degree,  in  stamping  upon  his  work  the 
impress  of  his  own  faith  and  zeal,  and  in  making  it, 
at  least  to  some  extent,  a  living  development  and 
expression  of  the  true  ideal. 

Mr  Poole,  the  author  of  the  '  Appropriate  Character 
of  Church  Architecture,'  would  appear  to  believe  the 
symbolism  of  details  rather  than  any  general  principle. 
He  was  the  first,  we  think,  to  reassert  that  the  octagonal 
form  of  fonts  was  figurative  of  Regeneration.  In  the 
latter  edition  of  his  Book  he  has  adopted  several  of  the 
symbolical  interpretations  advanced  by  the  writers  of 
the  Cambridge  Camden  Society. 

Mr  Lewis,  in  his  illustrations  of  Kilpeck  church  (in 
an  appendix  to  which  he  has  printed  a  translation  of 
some  part  of  the  '  Rationale '  of  our  author),  has  given  a 
treatise  on  symbolism  generally,  and  has  applied  his 
principles  to  the  explanation  of  the  plan  and  details  of 
that  particular  church.  His  book  excited  some  attention 
at  the  time  of  publication,  and  was  met  by  considerable 
ridicule  in  many  quarters.  To  this  we  think  it  was 
fairly  open,  since  the  author  did  not  seem  to  have 
grasped  the  true  view  of  the  subject.  He  appears  to 
believe  that,  from  the  very  first,  all  church  architecture 
was  intentionally  symbolical.  Now  this  is  an  unlikely 
supposition,  inasmuch  as  till  church  architecture  was 
fully  developed,  we  do  not  think  that  its  real  significancy 
was  understood  to  its  full  extent  by  those  who  used  it. 
That  it  was,  in  its  imperfect  state,  symbolical,  we  should 
be  the  last  to  deny  ;  but  it  seems  more  in  accordance 


XXX  Introductory  Essay 

with  probability,  and  more  in  analogy  with  the  progress 
of  other  arts,  to  believe  that  at  first  certain  given  wants 
induced  and  compelled  certain  adaptations  to  those 
wants  :  which  then  did  symbolise  the  wants  themselves  ; 
and  which  afterwards  became  intentionally  symbolical. 
Now  such  a  view  as  this  will  explain  satisfactorily  how 
a  Christian  church  might  be  progressively  developed 
from  a  Basilican  model.  Mr  Hope,  in  his  essay  on 
Architecture,  carries  us  back  to  the  very  earliest  expedient 
likely  to  be  adopted  by  a  savage  to  protect  him  from 
weather,  and  from  this  derives  every  subsequent  expansion 
of  the  art.  Which  may  be  true,  and  probably  is  true,  so 
far  at  least  as  this  :  that,  however  first  acquired,  the 
elementary  knowledge  of  any  method  of  building  would 
be,  like  all  other  knowledge,  continually  receiving  addi- 
tions and  improvements,  till  from  the  first  bower  of 
branches  sprang  the  Parthenon,  and  from  that  again 
Cologne  or  Westminster.  But  then  it  is  clearly  necessary 
to  show  some  moral  reason  for  so  strange  a  development, 
so  complete  a  change  of  form  and  style.  Now  the 
theory  that  the  ethos  of  Catholic  architects  working 
upon  the  materials  made  to  hand,  namely,  the  ancient 
orders  of  pagan  architecture  and  (say)  the  Basilican 
plan,  gradually  impressed  itself  upon  these  unpromising 
elements,  and  progressively  developed  from  them  a 
transcript  of  that  ethos  in  Christian  architecture,  is  in- 
telligible at  least,  and  presents  no  such  difficulty  as  Mr 
Lewis's  supposition  that  ancient  architects  (he  does  not 
say  when,  or  how  long — but  take  Kilpeck  church  and 
say  Norman  architects)  designed  intentionally  on  sym- 
bolical principles.  We  want  in  this  case  to  be  informed 
when  the  change  took  place,  from  what  period  architects 
began  to  symbolise  intentionally,  at  what  time  they 
forgot  the  traditions  of  church-building,  which  they  must 
have  had,  and  commenced  to  carry  new  principles  into 


In  troductory  x  x  x  i 

practice.  Nor,  on  this  supposition,  do  we  see  why  there 
should  have  been  any  progressive  development,  why 
the  Basilican  and  Debased-Pagan  trammels  were  not 
cast  away  at  once  ;  nor  why,  if  the  ideal  of  the  Norman 
architect  was  true  and  perfect  (that  is  if  he  were  a  true 
Catholic),  its  expression  should  not  have  been  so  too  : 
nor  why  any  Norman  symbolism,  thus  originated,  should 
ever  have  been  discarded  (as  it  has  been  in  later  styles), 
instead  of  remaining  an  integral  and  essential  part  of 
the  material  expression  of  the  Church's  mind.  Now 
our  view  appears  to  be  open  to  no  such  objection.  On 
the  one  hand  there  are  given  materials  to  work  upon, 
and  on  the  other  a  given  spirit  which  is  to  mould  and 
inform  the  mass.  The  contest  goes  on  :  mind  gradually 
subdues  matter,  until  in  the  complete  development  of 
Christian  architecture  we  see  the  projection  of  the  mind 
of  the  Church.  It  is  quite  in  analogy  with  the  history 
and  nature  of  the  Church,  and  with  the  workings  of 
God's  providence  with  respect  to  it,  that  there  should  be 
this  gradual  expansion  and  development  of  truth.  We 
foresee  the  objection  that  will  be  raised  against  fixing  on 
any  period  as  that  of  the  full  ripeness  of  Christian  art, 
and  are  prepared  for  many  sneers  at  our  advocacy  of  the 
perfection  of  the  Edwardian  architecture.  But  we  are 
assured  that,  if  there  is  any  truth  (not  to  say  in  what  is 
advanced  in  this  essay,  but)  in  what  has  ever  been 
proposed  by  any  who  have  appreciated  the  genius  of 
Pointed  Architecture — to  confine  ourselves  to  our  own 
subject — no  other  period  can  be  chosen  at  which  all 
conditions  of  beauty,  of  detail,  of  general  effect,  of  truth- 
fulness, of  reality  are  so  fully  answered  as  in  this.  x-\nd 
from  this  spring  two  important  considerations.  Firstly, 
the  decline  of  Christian  art — which  may  be  traced  from 
this  very  period,  if  architecture  be  tried  by  any  of  the 
conditions  which  have  been  laid  down — was  confessedly 


xxxii  Introductory  Essay 

coincident  with,  and  (if  what  we  have  said  is  true)  was 
really  symbolical  of,  those  corruptions,  which  ended  in 
the  great  rending  of  the  Latin  Church  ;  the  effects  of, 
and  penalties  for,  which  remain  to  this  day  in  full  opera- 
tion in  the  whole  of  Western  Christendom.  Secondly, 
the  Decorated  style  may  be  indeed  the  finest  develop- 
ment of  Christian  architecture  which  the  world  has  yet 
seen ;  but  it  does  not  follow  that  it  is  the  greatest 
perfection  which  shall  ever  be  arrived  at.  No  :  we  too 
look  forward,  if  it  may  be,  to  the  time  when  even  a  new 
style  of  church  architecture  shall  be  given  us,  so  glorious 
and  beautiful  and  true,  that  Cologne  will  sink  into  a  fine 
example  of  a  transitional  period,  when  the  zeal  and 
faith  and  love  of  the  reunited  Church  shall  find  their 
just  expression  in  the  sacramental  forms  of  Catholic 
art. 

But  besides  the  above  objection  to  Mr  Lewis's  theory 
we  may  mention  the  arbitrary  way  in  which  he  deter- 
mines on  things  which  are  to  be  symbolised,  and  then 
violently  endeavours  to  find  their  expected  types.  This 
is  quite  at  variance  with  the  practice  of  any  sober  sym- 
bolist ;  and  more  especially  (as  we  shall  hereafter  have 
occasion  to  point  out)  with  that  of  Durandus.  This 
forced  sort  of  symbolism  naturally  leads  to  a  disregard 
of  precedent  and  authority :  and  accordingly  we  re- 
member to  have  heard  of  a  design  by  this  gentleman 
for  the  arrangement  of  a  chancel  which  professed  to 
symbolise  certain  facts  and  doctrines  ;  but  which,  what- 
ever might  be  the  ingenuity  of  the  symbolism,  was  no 
less  opposed  to  the  constant  rule  of  arrangement  in 
ancient  churches,  than  it  was  practically  absurd  and 
inconvenient  for  the  purpose  which  it  was  meant  to 
answer.  Indeed,  while  Mr  Lewis  insists  strongly  on  the 
symbolising  of  facts,  he  does  not  succeed  in  grasping 
any  general  principle,  any  more  than  he  sees  the  diffi- 


Introductory  xxxiii 

culty  there  is  in  the  way  of  our  receiving  his  supposition 
of  an  intention  to  symbohse  from  the  first.  No  architect 
ever  sat  down  with  an  analysed  scheme  of  doctrines 
which  he  resolved  to  embody  in  his  future  building  :  in 
this,  as  in  any  other  department  of  poesy,  the  result  is 
harmonious,  significant,  and  complete,  and  may  be  re- 
solved into  its  elements,  though  these  elements  might 
never  have  been  laid  by  the  poet  as  the  foundation  upon 
which  to  raise  his  superstructure.  That  were  like  De 
La  Harpe's  theory  that  an  epic  poet  should  first  deter- 
mine on  his  moral,  and  then  draw  out  such  a  plan  for 
his  poem  as  may  enable  him  to  illustrate  that  moral."*^ 

The  writers  of  the  Cambridge  Camden  Society  have 
carried  out  the  system  more  fully  and  consistently  than 
any  others.  It  has  evidently  grown  upon  them,  during 
the  process  of  their  inquiries  :  yet  in  their  earliest  publi- 
cations, we  trace,  though  more  obscurely,  the  same  thing. 
Their  'Few  Words  to  Church-Builders'  acknowledged  the 
principle  to  a  far  greater  length  ;  and  the  Ecclesiologist 
has  always  acted  upon  it,  even  when  not  expressly  re- 
ferring to  it.  As  a  necessary  consequence,  they  were 
the  first  who  dwelt  on  the  absolute  necessity  of  a  distinct 
and  spacious  chancel ;  the  first  who  recommended,  and 


*  It  is  with  pain  that  we  have  spoken  of  Mr  Lewis  at  all,  because  every 
Ecclesiologist  owes  him  a  debt  for  his  great  boldness  in  turning  the  public 
attention  to  the  subject  of  symbolism.  Yet  we  believe  that  a  prejudice 
has  been  excited  by  him  against  that  subject  which  it  will  be  hard  to  get 
over  ;  for  we  are  constrained  to  say,  that  greater  absurdities  were  never 
printed  than  some  which  have  appeared  in  his  book.  His  explanations  of 
the  west  end  of  Kilpeck  church — his  cool  assumption  when  any  bracket 
appears  more  puzzling  than  usual  that  it  is  of  later  work,  and  therefore  not 
explainable  —  his  random  perversions  of  Scripture — his  puerile  conceits 
about  the  door  —  deserve  this  criticism.  This  same  south  door  he  extols 
as  a  perfect  mine  of  ecclesiastical  information,  while  he  confesses  himself 
unable  to  explain  the  symbols  wrought  on  the  two  orders  of  the  arch — that 
is  about  two-thirds  of  the  whole  !  h  is  strange,  too,  that  in  his  restoration 
of  the  church,  he  should  have  forgotten  all  about  the  bells — and  have 
violated  a  fundamental  canon  of  symbolism,  by  terminating  his  western 
gable  in  a  plain  Cross. 


xxxiv  Introductory  Essay 

where  they  could,  insisted  on,  the  re-introduction  of  the 
rood-screen  ;  and  the  first  to  condemn  the  use  of  western 
triplets.  The  position  and  shape  of  the  font,  the  neces- 
sity of  orientation,  and  some  few  details,  they  have,  but 
only  in  common  with  others,  urged. 

The  Oxford  Architectural  Society  have  never  recog- 
nised any  given  principles  :  and  in  consequence  Little- 
more  is  proposed  by  them  as  a  model — a  church  either 
without,  or  else  all,  chancel  ;  and  either  way  a  solecism. 

As  might  have  been  expected  from  a  separatist, 
Rickman,  in  his  treatise,  gives  not  a  single  line  to  the 
principle  for  which  we  contend.  Mr  Bloxam,  in  his 
excellent  little  work,  though  often  referring  to  it — more 
especially  in  the  later  editions  which  have  appeared 
since  the  labours  of  the  Cambridge  Camden  Society — 
yet  hardly  gives  it  that  prominence  which  we  might 
have  expected  from  one  who  possesses  so  just  an  idea 
of  mediaeval  arrangements  and  art. 

Among  the  chief  opposers  of  the  system  we  may 
mention  Mr  Coddington  of  Ware,  who  sees  perfection 
in  the  clumsiness  of  Basilican  arrangements,  and  schism 
in  the  developed  art  of  the  middle  ages.  This  writer,  as 
it  has  been  observed  in  the  Ecclesiologist,  contends  for 
two  things  : — I.  That  one  great  object  of  Romanism 
was  to  abolish  the  distinction  between  the  clergy  and 
laity  :  2  That  another  great  object  of  the  same  Church, 
acting  by  its  monks,  (or,  as  he  calls  them,  schismatical 
communities)  was  to  exalt  the  clergy  unduly  above  the 
laity.  The  former  assertion  he  does  not  attempt  to 
prove  :  the  latter  he  supports  by  pointing  to  the  arrange- 
ment of  the  rood-screen,  which,  therefore,  like  the 
French  Ambonoclasts,  he  wishes  to  pull  down  both  in 
cathedrals  and  churches. 

This  brief  review  of  the  principal  writers  who  have 
treated   on    the    Symbolism    of   Churches    and    Church 


Introductory  xxxv 

Ornaments,  concludes  our  first  chapter.  In  it  we  have 
endeavoured  to  point  out  an  acknowledged  desideratum ; 
to  shew  what  suppositions  have  been  advanced  on  the 
subject ;  to  set  forth  wherein,  and  for  what  reason,  they 
fail  of  being  satisfactory  ;  to  enunciate  the  principle  of 
SacraiJientality  as  essential  for  the  full  appreciation  and 
successful  imitation  of  ancient  church  architecture  ;  and 
finally,  in  referring  to  the  works  of  some  later  symbolists, 
to  shew  why  their  hypotheses  are  incomplete  or  untenable. 
We  have  also  brought  under  review  the  glaring  contrasts 
between  the  methods  of  life  of  an  ancient  and  modern 
architect ;  and,  if  we  may  so  say,  between  the  machinery 
of  designing  and  the  habit  of  mind  in  the  two  cases. 
We  shall  now  proceed  to  examine  those  arguments 
which  may  lead  us  to  suspect  that  some  such  principle 
as  Sacramentality  really  exists. 


CHAPTER  II 

THE   ARGUMENT   A   PRIORI 

It  will  first  be  proper  to  consider  whether,  regarding  the 
subject  a  p7'iori,  that  is,  looking  at  the  habits  and 
manners  of  those  among  whom  the  symbolical  system 
originated,  if  it  originated  anywhere,  we  have  reason  to 
think  them  at  all  likely  to  induce  that  system.  Now,  as 
matter  of  fact,  we  know  that  the  train  of  thought,  the 
every-day  observances,  above  all,  the  religious  rites  of 
the  early  Christians,  were  in  the  highest  degree  figurative. 
The  rite  of  Baptism  gave  the  most  forcible  of  all  sanctions 
to  such  a  system  ;  and  while  it  sanctioned,  it  also  sug- 
gested, some  of  the  earliest  specimens  of  Christian 
symbolism.  Hence,  when  that  rite  was  found  to  be,  so 
to  speak,  connected  with  the  word  formed  by  the  initial 
letters  of  our  Blessed  Saviour's  name  and  titles,  arose 
the  Mystic  Fish  :  hence,  as  we  shall  see,  the  octagonal 
baptistery  and  font.  Indeed,  almost  every  great  doctrine 
had  been  symbolised  at  a  very  early  period  of  Christi- 
anity. The  Resurrection  was  set  forth  in  the  Phoenix, 
rising  immortal  from  its  ashes  :  the  meritorious  Passion 
of  our  Saviour,  by  the  Pelican,  feeding  its  young  with  its 
own  blood  :  the  Sacrament  of  the  Holy  Eucharist,  by 
grapes  and  wheatears,  or  again  by  the  blood  flowing 
from  the  heart  and  feet  of  the  Wounded  Lamb  into  a 
chalice   beneath  :    the    Christian's    renewal    of  strength 


The  Arzuine?it  a  Priori  xxxvii 


^> 


thereby  in  the  Eagle,  which  descending  grey  and  aged 
into  the  ocean,  rises  thence  with  renewed  strength  and 
vigour  :  the  Church,  by  the  Ark,  and  the  vessel*  in  which 
our  Lord  slept :  the  Christian's  purity  and  innocence  by 
the  Dove  :  f  again,  by  the  same  symbol  the  souls  \  of 
those  who  suffered  for  the  Truth  :  again,  though  perhaps 
not  so  early,  the  Holy  Spirit :  the  Apostles  were  also  set 
forth  as  twelve  Doves :  ||  the  Ascension  of  our  Saviour 
by  the  Flying  Bird  ;  concerning  which  S.  Gregory  § 
teaches,  '  rightly  is  our  Redeemer  called  a  Bird,  Whose 
Body  ascended  freely  into  heaven '  :  Martyrs  also  by 
birds  let  loose  ;  for  so  Tertullian,1T  '  There  is  one  kind  of 
flesh  of  fishes,  that  is  of  those  who  be  regenerate  by 
Holy  Baptism  ;  but  another  of  birds,  that  is  of  martyrs.' 
The  caged  bird  is  symbolical  of  the  contrary  ;  this  has 
been  found  upon  the  phial  containing  the  blood  of  a 
martyr.  Of  this,  Boldetti  says,  '  It  is  represented  on  the 
mosaic  of  the  ancient  Tribune  of  S.  Mary  beyond  Tiber  ; 

*  Naviculum  quippe  ecclesiam  cogitate, — turbulentum  mare  hoc  seculum. 
— ^.  Aug.  de  Verb  Dom. 

t  Quaeque  super  signum  resident  coeleste  Columbse, 
Simplicibus  produnt  regna  patere  Dei. 

S.  Paulin.  ep.  12,  ad  Sever. 

\  Cum  nollet  idolis  sacrificare  (sc.  S.  Reparata)  ecce,  gladio  percutitur  : 
cujus  anima  in  Columbae  specie  de  corpore  egredi,  coelumque  conscendere 
visa  est. — Martyrol.  Rom.  viii.  Id.  Oct. 

Emicat  inde  Columba  repens, 
Martyris  os  nive  candidior 
\^isa  relinquere,  et  astra  sequi  : 
Spiritus  hie  erat  Eulalios 
Lacteolus,  celer,  innocuus. 

Prude n.  Peris t.  Hymn.  g. 

Compare  also  the  Passion  of  S.  Potitus, — Act.  SS.  Bollandi,  13  Jan.  So, 
in  the  cemetery  of  S.  Calistus,  a  piece  of  glass  was  found  by  Boldetti,  on 
which  S.  Agnes  was  represented  between  two  doves,  the  symbols  of  her 
V'^irginity  and  Martyrdom. 

II  Crucem  corona  lucido  cingit  globo 
Cui  coronas  sunt  corona  Apostoli, 
Quorum  figura  est  in  columbarum  choro. 
(S.  Paulin.  Epp.) 

§  In  Evang.  29.  ^  De  Resurrect.  52. 

C 


xxxviii  Introductojy  Essay 

one  being  seen  at  the  side  of  Isaiah  the  Prophet,  the 
other  at  that  of  the  Prophet  Jeremiah.'  In  the  same 
way,  partridges  and  peacocks,  each  with  its  own  mean- 
ing are  represented.  So,  again,  Hons,  tigers,  horses, 
oxen,  strange  fishes,  and  marine  monsters,  represent  the 
fearful  martyrdoms  to  which  God's  servants  were  exposed : 
a  point  which  the  reader  will  do  well  to  bear  in  mind, 
because  in  treating  of  Norman  mouldings  we  shall  have 
occasion  again  to  refer  to  this  matter.  So,  again,  the 
extended  hand  symbolised  Providence.  We  have  also 
the  seven  stars,  the  moon,  and  many  other  symbols  of  a 
similar  kind.  Nor  must  we  forget  the  Agmis  Dei,  by 
which  our  Blessed  Lord  Himself  was  represented  ;  nor 
the  Pastoj'  Bonus,  in  which  His  own  parable  was  still 
fur.ther  parabolised.  The  Christian  gems  found  in  the 
Catacombs  are  all  charged  with  some  symbolical  device. 
Upon  these  is  the  ship  for  the  Church,  the  palm  for  the 
martyr,  and  the  instrument  of  torture  :  as  well  as  the 
sacred  monogram  expressing  our  Saviour's  name.  The 
same  symbol  blazed  on  the  labarinn  of  the  first  Christian 
Emperor  ;  and  the  very  coins  symbolically  showed  that 
the  Church  had  subdued  the  kingdoms  of  this  world. 
That  fearful  heresy,  Gnosticism,  which  arose  from  an 
over-symbolising,  shows,  nevertheless  how  deeply  the 
principle,  within  due  limits,  belonged  to  the  Church. 
The  Gnostic  gems  exhibit  the  most  monstrous  perver- 
sions of  symbolical  representations  :  the  medals  of 
Dioclesian  bear  a  lying  symbol  of  a  crushed  and  expir- 
ing Christianity.  Later  still,  new  symbols  were  adopted : 
mosaics,  illuminations,  ornaments,  all  bore  some  holy 
emblems.  The  monogram  i  h  0  is  found  in  every  church 
in  Western  Christendom  :  the  corresponding  symbol 
stamps  the  Eucharistic  wafers  of  the  East."^ 

*  See  on  this   subject  the  Cambridg^e  Camden  Society's  '  Argument  for 
the  Greek  Origin  of  the  Monogram  IHS.' 


The  Arguuioit  a  Priori  xxxix 

The  symbols  of  the  Evangehsts  were  also  of  very  early 
date,  though  not,  in  all  cases,  appropriated  as  now  :  for 
the  angel  and  the  lion  fluctuated  between  S.  Matthew 
and  S.  Mark.  Numbers,  too,  were  fruitful  of  allegorical 
meaning  ;  and  the  most  ingenious  combinations  were 
used  to  elicit  an  esoteric  meaning  from  them.  By  one, 
the  Unity  of  the  Deity  was  understood  :  by  two,  the 
divine  and  human  Natures  of  the  Saviour  :  by  tJiree,  of 
course,  the  doctrine  of  the  Most  Holy  Trinity  :  hy  four, 
the  doctrine  of  the  Four  Evangelists  :  by  six,  the  Attri- 
butes of  the  Deity :  seven  represented  the  sevenfold 
graces  of  the  Holy  Spirit :  eight  (for  a  reason  hereafter 
to  be  noticed),  Regeneration :  twelve,  the  glorious 
company,  the  Apostles,  and,  tropologically,  the  whole 
Church.  And  when  a  straightforward  reference  to  any 
of  these  failed,  they  were  added  or  combitied,  till  the 
required  meaning  was  obtained.  A  single  instance 
may  suffice  : — S.  Augustine,  writing  on  that  passage  of 
S.  Paul's,  'What?  know  ye  not  that  the  saints  shall 
judge  the  world  ? '  after  explaining  {Expos,  super  Psalm. 
Ixxxvi)  the  twelve  thrones,  which  our  Saviour  mentions, 
of  the  whole  Church,  as  founded  by  and  represented  in 
the  Apostles,  finds  a  further  meaning.  '  The  parts  of 
the  world  be  four  ;  the  east,  the  west,  the  north,  and  the 
south : '  and  (adds  the  Father)  '  they  are  constantly 
named  in  Holy  Writ.  From  these  four  winds,  saith  the 
Lord  in  the  Gospel,  shall  the  elect  be  gathered  together  : 
whence  the  Church  is  called  from  these  four  parts. 
Called,  and  how?  By  the  Trinity.  It  is  not  called, 
except  by  Baptism,  in  the  name  of  the  Father,  and  of 
the  Son,  and  of  the  Holy  Ghost.  So  four,  multiplied 
by  three,  make  twelve.'  In  accidental  numbers,  too,  a 
meaning  was  often  found.  No  wonder  that  some  beheld, 
in  the  three  hundred  and  eighteen  trained  servants  where- 
with Abraham,  the  Father  of  the  Faithful,  routed  the 


xl  Intj'odiLctory  Essay 

combined  kings,  a  type  of  the  three  hundred  and 
eighteen  Fathers  of  Nicsea,  by  whom  the  Faithful  rose 
triumphant  over  the  Arian  heresy. 

Again,  types  and  emblems  without  number  were  seen 
in  the  language  of  the  Psalmist,  occurring  so  continu- 
ously in  the  services  of  the  Church.  '  His  faithfulness 
shall  be  thy  buckler,'  gives  rise  to  a  fine  allegory  of  S. 
Bernard's,  drawn  from  the  triangular  shape  of  the 
buckler  used  at  the  time  when  that  Father  wrote  ;  even 
as  we  still  see  it,  in  the  effigies  of  early  knights.  It 
protects  the  upper  part  of  the  body  completely  :  the 
feet  are  less  completely  shielded.  And  so,  remarks  the 
saint,  does  God's  providence  guard  His  people  from 
spiritual  dangers,  imaged  by  those  weapons  which  attack 
the  upper,  or  more  vital  parts  of  the  body  :  but  from 
temporal  adversities  He  hath  neither  promised,  nor  will 
give  so  complete  protection. 

To  mention  the  symbolism  which  attached  itself  to  the 
worship  of  the  early  Church,  would  be  to  go  through 
all  its  rites.  Confirmation  and  Matrimony,  and,  above 
all,  Baptism,  were  attended  by  ceremonies  in  the  highest 
degree  symbolical.  But  it  is  needless  to  dwell  on  them ; 
enough  has  been  said  to  prove  the  attachment  which  the 
Catholic  Church  has  ever  evinced  to  symbolism. 

But  the  Sign  of  the  Cross  is  that  which  gave  the 
greatest  scope  to  symbolism. — Our  readers  will  probably 
remember  the  passage  of  Tertullian  in  which  he  says, 
'  we  cross  ourselves  when  we  go  out,  and  when  we  come 
in  ;  when  we  lie  down,  and  when  we  rise  up,'  etc.  Indeed, 
as  in  everything  they  used,  so  in  everything  they  saw, 
the  Sign  of  the  Cross.  The  following  lines  from  Donne 
are  much  to  the  purpose  : 

Since  Christ  embraced  the  Cross  itself,  dare  I 
His  Image,  th'  Image  of  His  Cross,  deny  ? 
Would  I  have  profit  by  the  Sacrifice, 


The  Argument  a  Priori  xli 

And  dare  the  chosen  Altar  to  despise  ? 
It  bore  all  other  sins,  but  is  it  fit 
That  it  should  bear  the  sin  of  scorning  it  ? 
Who  from  the  picture  would  avert  his  eye, 
How  should  he  fly  His  pains,  Who  there  did  die  ? 
From  me  no  pulpit,  nor  misgrounded  law. 
Nor  scandal  taken,  shall  this  Cross  withdraw  : 
It  shall  not — nor  it  cannot — for  the  loss 
Of  this  Cross  were  to  me  another  Cross  : 
Better  were  worse  :  for  no  affliction. 
No  cross  were  so  extreme,  as  to  have  none. 
Who  can  blot  out  the  Cross,  which  th'  instrument 
Of  God  dewed  on  him  in  the  Sacrament  ? 
Who  can  deny  me  power  and  liberty 
'To  stretch  mine  arms,  and  mine  own  Cross  to  be  ? 
Swim — and  at  every  stroke  thou  art  thy  Cross  : 
The  mast  and  yard  are  theirs  whom  seas  do  toss. 
Look  down,  thou  seest  our  crosses  in  small  things, 
Look  up,  thou  seest  birds  fly  on  crossed  wings. 

We  will  mention  but  one  symbolical  feature  more  in 
the  trains  of  thought  which  were  common  among  the 
early  Christians.  We  refer  to  the  esoteric  meaning 
which  was  supposed  to  exist  in  the  writings  of  heathen 
authors  :  as  for  example,  when  the  Pollio  of  Virgil  was 
imagined  to  point  to  the  Saviour,  and  the  Fortunate  Isles 
of  Pindar  to  Paradise.  It  were  easy  but  needless  to 
dwell  on  this  subject.  The  few  instances  we  have  given 
are  already  amply  sufficient  to  prove  to  some,  to  remind 
others,  how  symbolical  was  the  religion  of  the  early 
Church,  and  (we  think)  to  establish  our  case  a  priori. 


CHAPTER  III 

THE   ARGUMENT   FROM    ANALOGY 

Having  dealt  with  the  argument  a  priori^  we  now  pro- 
ceed to  show  that,  from  analogy,  it  is  highly  probable 
that  the  teaching  of  the  Church,  as  in  other  things,  so  in 
her  material  buildings,  would  be  symbolical. 

Firstly,  let  us  look  at  other  nations,  and  other  religions. 
It  need  not  be  said  that  the  symbolism  of  the  Jews  was 
one  of  the  most  striking  features  of  their  religion.  It 
would  be  unnecessary  to  go  through  their  tabernacle  and 
temple  rites,  their  sacrificial  observances,  and  their  legal 
ceremonies.  The  Passover,  the  cleansing  of  the  leper, 
the  scape  goat,  the  feast  of  tabernacles,  the  morning  and 
evening  sacrifice,  the  Sabbatical  year,  the  Jubilee,  were 
all  in  the  highest  degree  figurative.  The  very  stones  in 
the  breastplate  have  each,  according  to  the  Rabbis, 
their  mystical  signification.  And,  as  if  still  further  to 
teach  them  the  sacramentality,  not  only  of  things,  but  of 
events,  it  pleased  God  to  make  all  their  most  famous 
ancestors,  chiefs,  and  leaders,  e.g.  Abraham,  Isaac,  Jacob, 
Joseph,  Moses,  Joshua,  David,  most  remarkable  types  of 
the  Messiah :  nay,  from  the  beginning  the  principal 
doctrines  of  Christianity  were,  in  some  form  or  other,  set 
forth.  Regeneration  and  the  Church,  in  the  Flood  and 
the  Ark  :  the  Bread  and  Wine  in  the  Manna  and  the 
Stricken   Rock :   the   two   dispensations   in    Sarah   and 


The  Argument  from  Analogy  xliii 

Hagar.  Indeed  the  immense  extent  of  symbolism  in 
the  Old  Testament  was  the  mine  of  the  Fathers.  Every 
day  they  brought  to  light  some  new  wealth  ;  and,  if  we 
press  the  symbolism  of  the  Church  further  than  it  was 
actually  intended,  we  are  only  treading  in  the  steps  of 
her  bishops  and  doctors.  For  while,  of  course,  in 
commenting  on  and  explaining  the  sacrifice  of  Isaac,  the 
covenant  of  circumcision,  the  captivity  and  exaltation  of 
Joseph,  they  were  only  developing  the  real  meaning 
which  God  seems  to  have  intended  should  be  set  forth  by 
those  events,  there  are, — as  we  have  already  hinted, — 
many  instances  where  their  piety  found  an  interpretation 
which  was  perhaps  never  intended.  Thus,  because  Job, 
while  all  else  that  belonged  to  him  was  restored  double, 
had  only  the  same  number  of  children  which  he  had 
lost — they  have  argued,  that  thus  the  separate  existence 
of  souls  was  represented,  as  the  Patriarch  could  not  be 
said  to  have  lost  those  who  were  in  another  state  of 
existence. 

And  if  in  the  Old  Testament  we  find  authority  for  the 
principle  of  symbolism,  much  more  do  we  in  the  New. 
We  shall  presently  have  occasion  to  allude  to  the  rise 
and  progress  of  the  sacramentality  of  Baptism  :  we  may 
now  refer  more  particularly  to  the  frequency  with  which 
S.  Paul  symbolises  the  enactments  of  the  law  ;  as  in  the 
case  of  the  ox  forbidden,  while  treading  out  the  corn,  to 
be  muzzled.  So  again,  the  Revelation  is  nothing  but 
one  continued  symbolical  poem.  The  parabolic  teaching 
of  our  Lord  we  shall  presently  notice. 

To  this  we  may  add,  the  exoteric  and  esoteric  signifi- 
cation of  certain  books,  eg.^  the  Song  of  Solomon  :  the 
double  interpretation  of  many  of  the  prophecies,  prima- 
rily of  the  earthly,  principally  of  the  heavenly  Jerusalem  : 
we  may  refer  to  the  symbolical  meaning  attached,  under 
the  Christian  dispensation,  to  certain  previously  estab- 


xliv  Introductory  Essay 

lished  rites,  as,  for  instance.  Holy  Matrimony.  With 
symbolical  writings,  enactments,  events,  personages, 
observances,  buildings,  vestments,  for  her  guides  and 
models,  how  could  the  Church  Catholic  fail  of  following 
symbolism,  as  a  principle  and  a  passion  ? 

But  not  only  is  Christianity  symbolical :  every  de- 
velopment of  religion  is,  and  must  necessarily  be  so. 
On  the  Grecian  mythology,  we  shall  have  occasion  to 
say  something  more  presently.  The  symbolism  of 
Plato,  and  still  further  development  by  Proclus  and  the 
later  philosophers  of  his  school,  will  occur  to  every  one. 
If  it  be  asserted  that  the  more  it  was  touched  and  acted 
on  by  Christianity,  the  more  symbolical  did  it  become, 
— we  only  reply,  So  much  the  more  to  the  purpose  of 
our  argument.  But  not  only  in  Roman  and  Grecian 
Paganism  is  this  the  case.  The  Hindoo  religion  has 
much  of  symbolism;  and  some  of  its  most  striking  fables, 
derived  from  whatever  source — whether  from  unwritten 
tradition,  or  from  contact  with  the  Jews — possess  this 
character  wonderfully.  Take,  for  instance,  the  example 
of  Krishna  suffering,  and  Krishna  triumphant ;  repre- 
sented, in  the  one  case,  by  the  figure  of  a  man  enveloped 
in  the  coils  of  a  serpent,  which  fastens  its  teeth  in  his 
heel ;  in  the  other,  by  the  same  man  setting  his  foot  on, 
and  crushing  the  head  of  the  monster.  Now  here,  it  is 
true,  the  doctrine  symbolised  has  long  been  forgotten 
among  those  with  whom  the  legend  is  sacred  :  we,  on 
the  contrary,  have  a  very  plain  reference  to  the  promise 
concerning  the  Seed  of  the  Woman  and  the  serpent's 
head.  This  is  an  instance  of  the  fact,  that  Truth  will 
live  in  a  symbolical,  long  after  it  has  perished  in  every 
other  form  :  and  doubtless,  when  the  time  for  the  con- 
version of  India  shall  have  arrived,  thousands  will  receive 
the  truth  the  more  willingly,  in  that  they  have  had  a 
representation   of  it,    distorted    it   is   true,  but  not  de- 


TJie  A^'giiment  from  Analogy  xlv 

stroyed,  set,  for  so  many  centuries,  before  their  eyes. 
Some  truths,  accidentally  impressed  on  a  symbolical 
observance,  may  still  live,  that  otherwise  must  have 
perished  :  just  as  the  only  memory  of  some  of  the  beings 
that  existed  before  the  flood,  is  to  be  found  in  the 
petrified  clay  on  which  they  accidentally  happened  to 
set  their  feet. 

The  Mahometan  religion  has  also,  though  in  an 
inferior  degree,  its  symbolism  ;  and  the  reason  of  its 
inferiority  in  this  respect  is  plain — because,  namely,  it  is 
a  religion  of  sense.  Now  Catholicity,  which  teaches 
men  constantly  to  live  above  their  senses,  to  mortify 
their  passions,  and  to  deny  themselves  ;  —  nay  even 
Hindooism,  which,  so  far  as  it  approximates  to  the 
truth,  preaches  the  same  doctrine,  must  constantly  lead 
men  by  the  seen  to  look  on  to  the  unseen.  If  every- 
thing material  were  not  made  sacramental  of  that  which 
is  immaterial,  so,  as  it  were,  bearing  its  own  corrective 
with  its  own  temptation,  man  could  hardly  fail  of 
walking  by  sight,  rather  than  by  faith.  But  now,  the 
Church,  not  content  with  warning  us  that  we  are  in  an 
enemy's  country,  boldly  seizes  on  the  enemy's  goods, 
converting  them  to  her  own  use.  Symbolism  is  thus 
the  true  Sign  of  the  Cross,  hallowing  the  unholy,  and 
making  safe  the  dangerous  :  the  true  salt  which,  being 
cast  in,  purified  the  unhealthy  spring  :  the  true  meal 
which  removed  death  from  the  Prophet's  provision. 
Others  may  amuse  themselves  by  asserting  that  the 
Church  in  all  that  she  does  and  enacts,  is  not  sym- 
bolical : — we  bless  God  for  the  knowledge  that  she  is. 

We  need  not  dwell  on  the  symbolism  of  heretics, 
insomuch  as  we  shall  have  occasion  to  refer  to  it  in 
other  parts  of  this  essay.  We  will  rather  notice,  that 
those  to  whom  we  have  been  but  now  referring,  heathens 
and  Mahomedans,  have  a  way  of  discovering  a  subtle 


xlvi  Intjvductory  Essay 

symbolism  in  things  which  in  themselves  were  not 
intended  to  have  any  deeper  meaning.  We  may  men- 
tion the  odes  of  Hafiz — the  Anacreon,  or  rather  perhaps, 
the  Stesichorus,  of  Persia.  These  poems,  speaking  to 
the  casual  reader  of  nothing  but  love,  and  wine,  and 
garlands,  and  rosebuds,  are  seriously  affirmed,  by  Persian 
critics,  to  contain  a  deep  esoteric  reference  to  the  com- 
munion of  the  soul  with  God;  just  as  it  has  been  wildly 
supposed,  that  under  the  name  of  Laura,  Petrarch  in  fact 
only  expressed  that  Immortal  Beauty  after  which  the 
soul  of  the  Christian  is  constantly  striving,  and  to  which 
it  is  constantly  advancing.  So  in  Dante,  Beatrice  is  not 
only  the  poet's  earthly  love,  but,  as  it  has  been  well 
shown  by  M.  Ozanam,  the  representative  of  Catholic 
theology. 

To  dwell  on  the  symbolism  of  Nature  would  lead  us 
too  far  from  our  point.  But  we  must  constantly  bear  in 
mind  that  Nature  and  the  Church  answer  to  each  other 
as  implicit  and  explicit  revelations  of  God.  Therefore, 
whatever  system  is  seen  to  run  through  the  one,  in  all 
probability  runs  through  the  other.  Now,  that  the 
teaching  of  Nature  is  symbolical,  none,  we  think,  can 
deny.  Shall  we  then  wonder  that  the  Catholic  Church 
is  in  all  her  art  and  splendour  sacramental  of  the 
Blessed  Trinity,  when  Nature  herself  is  so  ?  Shall  God 
have  denied  this  symbolism  to  the  latter,  while  He  has 
bestowed  it  on  the  former  ?  Shall  there  be  a  trinity  of 
effect  in  every  picture,  a  trinity  of  tone  in  every  note,  a 
trinity  of  power  in  every  mind,  a  trinity  of  essence  in 
every  substance, — and  shall  not  there  be  a  trinity  in 
the  arrangements  and  details  of  church  art  ?  It  were 
strange  if  the  servant  could  teach  what  the  mistress 
must  be  silent  upon  :  that  Natural  Religion  should  be 
endued  with  capabilities  not  granted  to  Revealed  Truth. 

Is  not,  again,  the  doctrine  of  the  Resurrection  wonder- 


The  Argument  from  Analogy  xlvii 

fully  set  forth  by  Nature  ?  This  symbolism  is  the  more 
remarkable,  in  that  to  the  ancients  the  rising  of  the  sun 
and  the  bursting  forth  of  the  leaf  must  have  appeared 
false  symbolism,  although  they  knew  too  well  that  of 
which  autumn  and  evening  were  typical.  So,  to  quote 
only  one  other  example,  the  law  of  self-sacrifice  is  beauti- 
fully shadowed  out  by  the  grain  that  '  unless  it  die, 
abideth  alone  ;  but  if  it  die,  bringeth  forth  much  fruit' 
We  may  argue  next  from  the  analogy  of  all  art. 
Sculpture,  perhaps,  has  least  to  offer  in  our  support. 
But  in  painting  we  may  refer  to  the  conventional  colours 
appropriated  to  various  personages  ;  and  the  mechanical 
symbolism  of  poetry  is  known  to  all.  Nor  must  we 
forget  the  conventional  use  of  language.  ArchaismiS, 
studied  inversions,  quaint  phrases,  and  the  like,  have  al- 
ways been  affected  by  those  who  were  treating  of  high 
and  holy  subjects.  None  has  employed  these  with 
happier  effect  than  Spenser,  whose  language,  it  need 
not  be  said,  never  was  and  never  could  have  been  really 
used.  The  solemnising  effect  of  a  judicious  employ- 
ment of  this  artifice  is  nowhere  more  strongly  felt  than 
in  works  of  Divinity.  Compare  for  example  the  English 
language,  where  the  conventional  Thou  is  always  ad- 
dressed to  the  Deity,  and  where  a  stern  simplicit}'  runs 
through  the  whole  of  our  Divine  Offices,  with  the  French 
which  can  only  employ  Vons  in  prayer,  and  with  the 
Portuguese,  where,  in  the  authorised  translation  of  the 
Holy  Scriptures,  Apostles,  and  Prophets — nay,  our 
Blessed  Lord  Himself,  speak  in  the  polite  phrases  of 
conversational  elegance.* 

*  It  is  on  grounds  similar  to  these,  that,  in  our  translation  of  Durandus, 
we  have  adopted  that  conventional  style  which  has  been  objected  to  by 
some  recent  critics  : — not  that  anyone  ever  naturally  conversed  or  wrote 
in  it,  but  for  the  sake  of  producing  the  effect  which  the  subject  seems  to  re- 
quire. The  brilliancy  of  a  summer's  day  is  beautiful  in  its  place  :  admitted 
into  a  cathedral,  it  would  be  totally  out  of  character. 


xlviii  Introductory  Essay 

Music,  however,  has  the  strongest  claims  to  our  notice. 
We  know,  for  example,  that  each  instrument  symbolises 
some  particular  colour.  So,  according  to  Haydn,  the 
trombone  is  deep  red  —  the  trumpet,  scarlet  —  the 
clarionet,  orange — the"  oboe,  yellow — the  bassoon,  deep 
yellow — the  flute,  sky  blue — the  diapason,  deep  blue — 
the  double  diapason,  purple — the  horn,  violet : — while 
the  violin  is  pink  —  the  viola,  rose  —  the  violoncello, 
red — and  the  double-bass,  crimson.  This  by  many 
would  be  called  fanciful  : — therefore  let  us  turn  to  a 
passage  of  Haydn's  works,  and  see  if  it  will  hold.  Let 
us  examine  the  sun-rise  in  the  '  Creation.'  At  the  com- 
mencement, as  it  has  been  well  observed,  our  attention 
is  attracted  by  a  soft-streaming  sound  from  the  violins, 
scarcely  audible,  till  the  pink  rays  of  the  second  violin 
diverge  into  the  chord  of  the  second,  to  which  is  gradu- 
ally imparted  a  greater  fulness  of  colour,  as  the  rose 
violas  and  red  violoncellos  steal  in  with  expanding 
beauty,  while  the  azure  of  the  flute  tempers  the  mount- 
ing rays  of  the  violin  :  as  the  notes  continue  ascending 
to  the  highest  point  of  brightness,  the  orange  of  the 
clarionet,  the  scarlet  of  the  trumpet,  the  purple  of  the 
double  diapason,  unite  in  increasing  splendour — till  the 
sun  appears  at  length  in  all  the  refulgence  of  harmony. 

This  may  serve  as  a  specimen  of  the  manner  in  which 
the  expressions  of  one  art  may  be  translated  into  that 
of  another,  because  they  each  and  all  symbolise  the 
same  abstraction. 

Again,  the  language  of  flowers  is  a  case  much  in  point. 
This  is  a  species  of  symbolism  which  has  prevailed 
among  all  nations,  and  which  our  devout  ancestors  were 
not  slow  in  stamping  with  the  impress  of  religion. 
Witness,  for  example,  the  Herb  Trinity^  now  generally 
called  Heartsease^  the  Passion  Flower,  and  the  Laciima 
Christi.     And  in  the  present  day,  who  knows  not  that 


The  Argument  from  Ajialogy  xlix 

the  rose  is  for  beauty — the  violet  for  modesty — the  sun- 
flower for  faithfulness — the  forget-me-not  for  remem- 
brance— the  pansy  for  thought — the  cypress  for  woe — 
the  yew  for  trueheartedness — the  everlasting  for  im- 
mortality? The  flowers  introduced  into  the  ornament 
of  churches  we  shall  consider  presently. 

Furthermore,  whatever  was  the  character  of  our  Lord's 
teaching — such  is  likely  to  be  that  of  His  Church.  If 
the  former  were  plain,  unadorned,  .setting  forth  naked 
truths  in  the  fewest  and  simplest  words  ;  then  we  allow 
that  there  is  2.  pi'imd  facie  argument  against  the  system 
which  we  are  endeavouring  to  support  But  if  it  were 
parabolic,  figurative,  descriptive,  allegorical — why  should 
not  the  Church  imitate  her  Master  ?  His  parables  are 
at  once  the  surest  defence,  and  the  most  probable  origin- 
ators, of  her  symbolism. 

We  shall  have  occasion  in  another  place  to  draw  from 
a  consideration  of  the  nature  of  our  Lord's  parables  an 
argument  in  behalf  of  symbolism  against  one  of  the 
most  formidable  objections  that  has  been  raised  against 
the  system.  It  w^ould  here  be  sufficient  for  our  purpose 
to  notice  the  figurative  character  of  our  Lord's  general 
teaching.  But  we  have  His  own  authority  for  much 
more  than  a  general  adoption  of  such  a  principle.  Tra- 
dition hands  down  that  He  was  within  sight  of  the  Temple 
when  he  pointed  towards  it,  and  uttered  those  gracious 
words,  /  am  the  Door.  Be  this  as  it  may,  w^e  have  from 
it  a  sufficient  precedent  to  justify  us  in  seeking  for  an 
emblematical  meaning  in  the  external  world,  and  more 
particularly  in  the  material  sanctuary.  S.  Paul,  on  the 
same  principle,  allegorises  the  Jewish  Temple,  detail  by 
detail : — the  Holy  of  Holies  was  heaven  ;  the  High 
Priest,  Christ ;  the  veil,  even  his  flesh.  It  is  inconceiv- 
able that  the  Temple  should  be  so  symbolical,  and  so 
holy  that  our  Lord   Himself  cleansed  it  from  its  defiling 


1  Introductory  Essay 

money-changers  :  and  yet  that  a  Christian  church,  where- 
in the  Great  Sacrifice  is  commemorated  and  our  Lord  is 
peculiarly  present,  should  be  less  symbolical — particu- 
larly when  its  arrangement  is  in  exact  conformity  to 
that  of  the  temple,* — or  should  be  less  holy.  At  any 
rate  the  Door  must  be  significant :  at  any  rate  the  Altar, 
which  S.  Paul  claims  for  the  Christian  Church,  in  opposi- 
tion to  those  who  '  serve  the  tabernacle.' 

Again,  the  holy  Sacraments  of  the  Church  are 
examples,  in  the  highest  degree,  of  this  principle  of 
figurative  or  symbolical  teaching.  They,  indeed,  are 
not  only  signs  of  unseen  things,  but  the  channels  and 
instruments  of  grace.  The  latter  quality  we  do  not 
claim  for  the  speaking  symbolism  of  a  material  church  : 
but  architecture  is  an  emblem  of  the  invisible  abstract, 
no  less  than  Holy  Baptism  and  the  Lord's  Supper.  Be- 
sides the  two  Sacraments  Kar'  e^ox'7^>  our  Church  recog- 
nises other  offices,  such  as  Marriage,  Confirmation,  and 
the  like,  as  Sacramentals.  In  short  the  whole  Church 
system  is  figurative  from  first  to  last  :  not  indeed  there- 
fore the  less  real,  actual,  visible,  and  practical  ;  but 
rather  the  more  real  and  practical,  because  its  teaching 
and  discipline  are  not  merely  material  and  temporary, 
but  anticipative  of  the  heavenly  and  eternal.  This 
quality  then  of  symbolism  cannot  be  denied  to  one,  and 
a  most  important,  expression  of  the  teaching  of  the 
Church,  namely  its  architecture.  The  cathedral  (to 
repeat  the  general  in  the  particular)  is  not  the  less 
material,  the  less  solid,  the  less  real,  because  we  see  in  it 
the  figurative  exhibition  of  the  peculiarities  of  our 
religion  and  the  articles  of  our  creed. 

*  See  Appendix  A. 


CHAPTER  IV 

PHILOSOPHICAL   REASONS   FOR   BELIEVING 
IN    SYMBOLISM 

We  now  propose  to  offer  a  few  remarks  on  the  philoso- 
phical reasons  there  seem  to  be  for  concluding  that 
Ecclesiastical  Architecture  has  some  esoteric  meaninc". 
some  figurative  adaptation,  more  than  can  be  appreciated, 
or  even  discerned,  by  the  casual  observer,  to  the  uses 
which  produced  it,  and  which  have  always  regulated  it. 
We  venture  to  approach  this  consideration,  however, 
rather  from  a  feeling  that  our  Essay  would  be  incom- 
plete without  some  reference  to  this  kind  of  argument, 
than  from  any  idea  of  our  own  abihty  to  treat  on  subjects 
so  abstract  and  infinite  ;  and  fearing  that  we  may  not  be 
able  clearly  to  express  or  dissect  those  thoughts  which, 
nevertheless,  appear  to  our  own  minds  both  true  and 
very  important. 

It  is  little  better  than  a  truism  to  assert  that  there  is 
an  intimate  correspondence  and  relation  between  cause 
and  effect :  yet  this  thought  opens  the  way  to  a  very 
wide  field  of  speculation.  Mind  qannot  act  upon  matter 
without  the  material  result  being  closely  related  to 
the  mental  intention  which  originated  it :  the  fact 
that  anything  exists  adapted  to  a  certain  end  or  use 
is  alone  enough  to  presuppose  the  end  or  use,  who  can 
see  a  7roir;/>ta,  without  distinguishing  its   relation   to  the 


Hi  Introductory  Essay 

want  or  necessity  which  brought  about  -olt^o-ls?  In 
short,  the  ipyov,  whatever  it  may  be,  not  only  answers 
to  that  which  called  it  forth,  but,  in  some  sort,  re- 
presents materially,  or  symbolises,  the  abstract  voli- 
tion or  operation  of  the  mind  which  originated  it. 
Show  us  a  pitcher,  a  skewer,  or  any  of  the  simplest 
utensils  designed  for  the  most  obvious  purposes:  do 
not  the  cavity  of  the  one,  and  the  piercing  point  of 
the  other,  at  once  set  forth  and  symbolise  the  reyos  which 
was  answered  in  their  production  ?  Now,  from  this 
thought,  we  might  proceed  to  trace  out  the  truthfulness 
and  reality  of  every  -nron^fxa  considered  in  relation  to  the 
TO  TTOiovv  ;  for  even  a  deceptive  thing  is  true  and  real  in 
its  relation  to  the  mental  intention  of  deceiving  :  but  we 
intend  merely  to  consider  the  way  in  which  the  abstract 
movements  or  o/oejet?  of  mind  are  symbolised  by  the 
material  operations  or  results  which  they  have  produced. 
In  other  words,  we  would  allege  that  everything  material 
Is  symbolical  of  some  mental  process,  of  which  it  is 
Indeed  only  the  development :  that  we  may  see  in  every- 
thing outward  and  visible  some  Inward  and  spiritual 
meaning.  It  is  this  which  makes  '  books  In  everything' : 
finding  in  everything  objective  the  material  exhibition 
of  the  subjective  and  unseen  ;  not  claiming  for  the 
abstract  mind  an  Independence  of  matter,  but  acknow- 
ledging Its  union  with  It ;  and  thus  learning  from  the 
speculations  of  reason,  to  perceive  the  fitness  for  our 
nature  of  that  system  of  sacramentallty  in  which  God 
has  placed  us,  and  to  bless  Him  more  and  more  for  the 
Church,  a  sacramental  institution,  and  for  the  Sacraments 
K(xr  ^^oxn^,  which  it  conveys.  This  method  of  viewing 
the  subject  will  be  our  excuse  for  attempting  on  the  one 
hand  to  learn  by  analysis  from  a  material  church  itself, 
considered  objectively,  the  symbolism  which  may  be 
supposed  to  have  directed  its  design  ;  and  on  the  other 


PhilosopJiical  Reasons  for  Believing  in  Syvibolisni    liii 

hand  to  show  from  the  abstract  necessities  of  the  case 
that  a  material  church  might  have  been  expected  to  be 
symboHcally  designed.  But  if  this  theory  of  symboHsm 
gives  Hght  and  meaning  and  connection  to  the  acknow- 
ledged facts,  whether  abstract  or  material,  with  which 
we  have  to  do  ;  while  no  other  view  will  explain  all  the 
phenomena  ; — it  certainly  recommends  itself  by  its 
simplicity  and  harmony  to  a  general  reception.  Con- 
sidered in  this  light,  the  whole  group  of  separate  facts 
become  linked  together  and  adjusted,  and  so  resolve 
themselves  into  a  great  fabric  of  truth,  which  (like  the 
Pyramid  of  Cheops)  is  consistent  and  real  and  intelligible, 
when  seen  from  any  point,  under  any  circumstances,  or 
in  any  light. 

But  if  it  be  granted  that  there  is  this  mutual  connection 
between  the  abstract  and  its  material  exhibit:on  in  every 
case,  it  will  be  readily  admitted  that  a  principle  of 
sacramentality  must  be  especially  a  condition  of  all 
religious  acts.  If  we  were  merely  spirits,  without  bodies 
or  any  necessary  connection  with  matter,  it  would  be 
possible  perhaps  for  us  to  worship  the  Great  Spirit  in  an 
abstract  way  by  a  sort  of  volition  of  devotion  ;  but  not 
being  so,  our  souls  cannot  engage  in  adoration  without 
the  company  of  their  material  home.  Hence  every 
effort  of  devotion  is  attended  by  some  bodily  act. 
Whether  we  lift  our  eyes  or  hands  to  heaven,  or  kneel  in 
prayer,  we  show  forth  this  necessity  of  our  being  :  our 
body  has  sinned,  has  been  redeemed,  will  be  punished 
or  glorified,  no  less  than  the  soul  :  it  must  therefore 
worship  with  the  soul.  Now  the  symbolism  of  the 
bodily  acts  of  devotion  is  understood  by  all.  We  have 
even  personated  Prayer  by  a  prostrate  figure  with  uplifted 
hands.*     It  has  been  felt  not  only  right  but  necessary,  in 

*   The  necessity  which  the  body  seems  to  feel  for  this  symbolism  may  be 
seen  in  the  constantly  occurring  fact,  that  in  making  signs,  whether  of  in- 

D 


liv  Introductory  Essay 

all  ages  and  places,  to  accompany  the  inward  feeling  of 
devotion  with  some  outward  manifestation  of  it.  In  other 
words,  all  religious  actions  are  from  their  nature  sym- 
bolical and  figurative.  But  if  the  most  obvious  corporeal 
accompaniments  to  spiritual  worship  show  this  clearly, 
how  much  more  evidently  must  all  ritual  systems  appear 
to  be  symbolical?  A  system  of  worship,  whether  heathen, 
Christian,  or  heretical,  is  only  the  development  and 
methodising  of  the  simplest  figurative  acts  of  devotion  ; 
the  whole  affected  by  the  peculiar  relation  between  the 
object  of  adoration  and  the  worshippers  which  in  each 
particular  system  may  have  been  pre-supposed.  Why 
does  the  Mussulman  take  off  his  shoes,  kneel  on  his 
carpet  towards  Mecca,  and  perform  his  stated  ablutions  ? 
Is  not  each  act  in  itself  figurative  and  full  of  meaning  ? 
How  could  such  a  system,  or  any  other  system,  have 
been  originated,  but  with  some  intended  typification  of 
certain  given  facts  or  doctrines  or  feelings  ?  Why  does 
the  heartless  Quaker  go  with  covered  head  into  his  bare 
conventicle,  and  sit  in  enforced  silence?  He  will  answer, 
to  express  his  independence  of  idle  forms,  the  spirituality 
of  his  worship,  his  repudiation  of  any  media  in  his  inter- 
course with  the  Divine  Being.  We  thank  him  for  his 
admission  of  a  symbolical  purpose,  but  we  read  the 
symbolism  differently.  We  perceive  it  to  express  clearly 
enough  the  presumptuous  pride  and  vanity  of  his  sect, 
his  rejection  of  all  Sacraments,  and  his  practical  dis- 
belief in  the  Communion  of  Saints.  Again,  is  the  pulpit 
of  the  Brownist  symbolical  ;  and  shall  not  our  font  and 
altar  be  so  at  least  as  much?  The  Catholic  ritual  is 
indeed  symbolical  from  first  to  last.  Without  the  clue 
to  its  figurative  meaning,  we  should  never  have  under- 
stood its  pregnant  truthfulness  and  force.     No  one,  in 

quiry  or  adieu,  to  a  person  at  a  distance,  we  naturally  speak  the  words, 
though  inaudible  to  him,  which  the  gestures  we  use  express. 


PJiilosophical  Reasons  for  Believing  i)i  Syvibolisni    Iv 

short,  ever  ventured  to  regard  the  ancient  ritual  as  an}-- 
thing  but  highly  figurative  :  this  was  claimed  as  its 
highest  excellence  by  its  observers  and  commentators, 
this  was  ridiculed  and  despised  by  the  enemies  of  the 
Church  ;  but  was  confessed  by  all.  The  more  anyone 
meditates  on  the  ancient  ritual  of  the  Church,  the  more 
this  will  be  found  not  only  the  most  prominent  charac- 
teristic, but  the  only  satisfactory  explanation  of  many 
otherwise  unintelligible  requirements.  This  is  not  the 
place  to  go  at  any  length  into  the  consideration  of  the 
whole  symbolism  of  the  ritual  system :  it  will  be  enough 
if  it  is  granted  that  some  prescribed  ritual,  however 
meagre,  must  be  a  necessary  part  of  all  religion  ;  and 
that  every  such  system  is  in  some  degree  figurative  or 
symbolical.  Now  to  apply  this  to  church  architecture. 
No  one  will  deny  that,  in  a  general  point  of  view,  the 
form  of  our  churches  is  adapted  to  certain  wants,  and 
was  chosen  for  this  very  adaptation.  Indeed  this  is 
allowed  by  modern  writers  and  builders  :  who  defend  a 
church  which  has  no  more  than  an  altar-recess,  on  this 
very  ground,  that  there  is  no  longer  any  want  of  a  deep 
chancel.  '  I  object  to  aisles,'  says  a  modern  architect, 
'  because  the  great  end  of  a  church  is  to  be  an  auditorium.' 
'  The  cross  form,'  says  another,  '  I  always  adopt,  because 
then  everyone  can  see  the  preacher  if  I  place  the  pulpit 
in  the  middle.'  But  why  not  take  a  circle  or  octagon  at 
once,  or  the  form  which  is  always  adopted  for  the  lecture- 
rooms  at  Mechanics'  Institutes  ?  For  these  plans  are 
obviously  most  convenient  for  hearing  and  seeing.  But 
then,  everyone  knows  that  these  are  not  church  forms. 
The  modern  builder  then,  trammelled,  at  least  in  this 
respect,  by  rule  and  precedent,  chooses  the  cruciform 
plan,  not  (perhaps)  for  its  true  symbolism;  but,  by  a 
wrong  arrangement  of  this  plan,  still  further  symbolises 
(for  example)  his  own  undue  estimation  of  the  ordinance 


Ivi  Introductory  Essay 

of  preaching.  So  true  it  is  that  those  who  would  most 
object  to  symboUsm,  as  a  rule  of  design,  are  themselves 
(did  they  but  know  it)  symbolising,  in  every  church  they 
build,  their  own  arbitrary  and  presumptuous  ideas  on  the 
subject.  It  is  not  our  intention  to  prove  here,  (what  has 
been  pointed  out,  however,  many  times),  the  duty  in- 
cumbent upon  us  of  following  in  our  modern  churches 
the  ancient  principles  of  design  :  we  are  not  writing  with 
the  immediate  practical  end  of  improving  modern  church 
architecture ;  but  are  endeavouring  to  illustrate  the 
symbolical  principles  of  ancient  design.  We  shall,  how- 
ever, before  finishing  this  chapter,  choose  an  example, 
which  will  apply  to  us,  as  well  as  to  any  other  branch  of 
the  Church,  to  show  how  essentially  church  architecture 
in  that  respect  at  least  is  a  part  of  the  Ritual  system. 
And  if  Catholic  worship  is  expressed  and  represented  by 
Catholic  ritual,  and  if  church  architecture  is  a  part  of 
this  ritual,  then  is  church  architecture  itself  an  expres- 
sion and  exponent  of  Catholic  worship.  A  conclusion 
this  which  will  well  warrant  the  very  strong  language  in 
which  the  Cambridge  Camden  Society  have  always 
asserted  the  great  importance  of  this  art,  and  have 
exacted  from  its  professors  such  qualifications  of  personal 
holiness  and  liturgical  knowledge  as  are  no  less  above 
the  attainment  than  the  aspirations  of  the  modern 
school. 

It  may  not  be  clear  to  some  how  in  any  sense  archi- 
tecture can  be  called  symbolical,  or  the  outward  sign  of 
something  invisible:  or  rather  what  the  process  is  by 
which  a  given  arrangement,  suggested  perhaps  by  some 
necessity,  becomes  in  turn  suggestive  and  figurative  of 
the  very  purpose  for  which  it  was  planned.  But  let  us 
take  the  case  of  a  theatre.  Here  it  is  clearly  necessary 
that  there  shall  be  a  stage  or  orchestra,  accommodation 
for  spectators,  and   means   of  easy  exit.     Accordingly 


Philosophical  Reasons  for  Believing  in  Symbolism    Ivii 

every  theatre  displays  all  these  requisites.  And  does 
not  the  building  then  in  turn  emblem  the  purpose  for 
which  it  was  planned  ?  The  ruins  of  Roman  theatres 
are  not  uncommon :  do  we  fail  to  be  recalled  by  them  to 
the  idea  of  the  Roman  stage  ?  are  not  the  several  parts 
of  the  material  building  highly  figurative  and  suggestive 
of  the  rules  and  orders  of  the  abstract  drama  ? 

With  respect  to  churches  :  let  us  suppose  the  institu- 
tion and  ritual  of  the  Church  to  be  what  we  know  it 
was ;  and  that  we  have  to  adapt  some  architectural  ar- 
rangement to  the  performance  of  this  ritual.  Is  there 
anything  which  will  dictate  any  general  form  rather 
than  another  ?  Surely  there  is.  We  will  not  speak  now 
of  the  propriety  of  setting  aside  a  place  for  the  celebra- 
tion of  the  Holy  Eucharist,  or  of  the  propriety  of  retain- 
ing the  plan  of  the  typical  Temple;  but  we  are  consider- 
ing simply  what  is  required  by  practical  necessity.  The 
worshippers  who  are  to  assemble  in  our  church  are  not 
all  on  an  equality.  There  are  some  who  are  endowed 
with  high  privileges  as  being  those  consecrated  to  the 
immediate  service  of  the  sanctuary.  In  early  times  so 
real  a  thing  was  the  distinction  between  the  clergy  and 
the  laity,  that  the  Church  being  divided  into  these  two 
classes,  the  material  edifice  displayed  a  like  division  : 
and  the  nave  and  chancel  preach  to  posterity  the 
sacredness  of  Holy  Orders,  and  the  mutual  duties  aris- 
ing from  the  relation  in  which  the  flock  stand  to  their 
shepherds.  But  in  early  ages  the  laity  were  not  all 
classed  ett  masse  as  with  us  now.  Among  them  were 
the  Faithful,  the  Catechumens,  who  had  not  yet  been 
admitted  to  Holy  Baptism,  and  the  Penitents  or  those 
who  had  lapsed.  True  to  itself,  church  architecture  pro- 
vided then  a  separate  place  for  each  of  these  divisions. 
Does  not  the  ground  plan  of  such  a  church  symbolise 
minutely   the  then  state  of  church  discipline  and   the 


Iviii  Introductory  Essay 

conditions  of  church  worship  ?  The  reahty  and  mean- 
ing of  such  an  arrangement  may  be  shown  thus  also. 
After  the  Reformation  the  great  distinction  between 
clergy  and  laity  became  lost  or  undervalued  :  accord- 
ingly the  chancel-screens  in  many  places  disappeared, 
as  symbolical  in  their  absence  as  in  their  existence. 
But  still  there  was  a  necessity  for  some  material  arrange- 
ment to  protect  the  Altar  from  insult :  and  so  altar 
rails  came  in,  manifest  symbols  of  that  spirit  which 
made  their  introduction  allowable,  if  indeed  not  neces- 
sary :*  still  these  very  rails,  and  the  penned  up  reading- 
pew,  teach  that  the  clergy,  at  least  when  performing  a 
function,  are  divided  from  the  laity. 

Now  it  is  of  no  consequence  whatever,  whether  the 
early  builders  of  churches  intended  this  particular 
arrangement  to  be  symbolical.  The  arrangement  being 
adopted  becomes  necessarily,  even  if  unintentionally, 
symbolical,  by  the  process  we  have  endeavoured  to  trace, 
and  so  things  essentially  symbolical  give  rise  to  intended 
symbolism  :  for  it  is  a  simple  historical  fact  that  the 
weathercock,  whatever  practical  utility  may  have  first 
suggested  its  use  and  peculiar  form,  has  been  for  many 
centuries  placed  on  the  church  spire  for  its  intentional 
synibolisni.'\  And  the  process  is  repeated  :  for  suppose 
one  only  of  the  conventional  symbolical  meanings  of  the 
weathercock  had  been  discovered  :  the  thoughtful  mind 

*  In  the  correspondence  of  the  Rev.  W.  Humphrey,  whose  atrocious 
treatment  by  the  Church  Missionary  Society  has  so  lately  excited  the  in- 
dignation of  all  true  churchmen,  it  appears  that  one  of  the  noble  designs 
of  this  zealous  priest  was  to  restore  for  the  peculiar  congregation  over 
which  he  was  appointed,  consisting  of  Faithful,  Catechumens,  and  Un- 
believers, the  distinct  arrangement  of  the  ancient  Church  :  the  modern 
plan  of  having  but  one  area  for  the  lay  worshippers  being  found  incon- 
venient and  injurious.  That  is  to  say,  our  modern  church  arrangement 
may  suit  and  does  symbolise  the  present  state  of  the  Church  with  us,  but 
does  not  suit  and  does  not  symbolise  the  state  of  the  missionary  Church  of 
India. 

f  See  Rationale,  p.  27. 


PJiilosophical  Reaso7is  for  Believing  in  Symbolism   lix 

goes  on  to  find  out  other  figurative  senses  in  which  its 
use  is  appropriate,  and  these  conventional  meanings 
become  in  their  turn  intentionally  symbolised  by  future 
church  builders.  This  may  be  illustrated  also  in  the 
following  way :  The  Jews,  in  the  rite  of  Baptism,  had 
probably  no  other  idea  than  a  reference  to  '  the  mystical 
washing  away  of  sins.'  But  when  S.  Paul  had  once 
given  to  that  rite  the  new  idea  of  a  burial  with  Christ  in 
the  Baptismal  water,  and  a  rising  again  with  Him,  this 
typical  meaning  became  an  example  of  intended  sym- 
bolism to  all  those  who  should  hereafter  use  it. 

As  we  began  this  part  of  our  subject  with  hesitation, 
so  we  finish  it  with  some  degree  of  apprehension.  To 
some  what  has  been  said  may  seem  more  than  ordinarily 
visionary  and  ridiculous  :  yet  others,  we  hope,  will  feel 
that,  however  feebly  and  inadequately  expressed,  there 
is  some  truth  in  what  has  been  advanced  concerning  the 
relation  between  the  material  and  immaterial  :  that  the 
latter  welding  and  moulding  the  former  into  an  expres- 
sion of  itself,  makes  it  in  turn  a  type  of  that  which  it 
expresses.  So  that  if  on  the  one  hand,  to  take  our 
particular  branch  of  the  subject,  the  theoretical  ritual 
and  ordinances  of  religion  imply  and  require  certain 
peculiar  adaptations  of  the  material  building  in  which 
they  are  to  be  celebrated  ;  then  in  turn  the  circumstances 
of  the  material  fabric  suggest  and  symbolise  the  peculiar 
conditions  of  ritual  which  induced  them.  In  short  we 
have  endeavoured  to  prove  that  from  our  very  nature 
every  outward  thing  is  symbolical  of  something  inward 
and  spiritual  :  but,  above  all  things,  outward  religious 
actions  are  sacramental  ;  and  particularly  any  prescribed 
ritual,  of  which  the  first  characteristic  is  that  it  is  figura- 
tive :  that  the  Catholic  ritual  is  eminently  symbolical, 
and  from  its  nature  very  strikingly  influences  all  its 
material    appliances  :    that    church    architecture   is   the 


Ix  Introductory  Essay 

eldest  daughter  of  Ritual :  that  the  process,  according  to 
which  architecture  was  influenced  by  the  requirements 
of  Ritualism  was  at  first  as  simple  as  that  by  which 
the  form  of  a  theatre  sprang  from  the  conditions  which 
were  to  be  fulfilled  by  its  builder  :  that  thus  a  church 
(built  in  the  fully  developed  style  of  Christian  architec- 
ture) even  if  not  built  with  any  intention  of  symbolising^ 
(though  it  is  an  historical  fact  that  the  symbolism  of 
each  part  was  known  and  received  before  the  erection  of 
any  church  of  this  style,)  became  nevertheless  essentially 
a  '  petrifaction  of  our  religion  '  :  a  fact  which,  once 
admitted  and  realised,  becomes  to  succeeding  church 
builders,  whether  they  will  or  not,  a  rule  and  precedent 
for  intentional  symbolical  design. 


CHAPTER  V 

THE   ANALYTICAL    ARGUMENT 

We  must  arrive  at  the  same  conclusion,  if  we  consider 
the  subject  in  an  analytical  way.  For  example  :  suppose 
a  person,  hitherto  unacquainted  not  only  with  the  general 
peculiarities  of  Christian  churches,  but  also  with  Chris- 
tianity itself,  were  to  enter  a  cathedral ;  or  (which  will 
be  a  fairer  case)  were  to  visit  a  Catholic  country,  and 
examine  its  churches  as  a  whole,  would  he  not,  if 
possessed  of  only  ordinary  intelligence,  observe  that  the 
cross  form,  for  example,  was  of  most  common  occurrence, 
and,  in  the  case  of  the  larger  buildings,  was  perhaps  the 
only  plan  adopted  ?  And  would  he  not  then  naturally 
inquire  why  there  should  be  this  marked  preference  for 
a  form,  in  itself  inconvenient  for  purposes  of  hearing  or 
seeing,*  and  open  to  great  mechanical  objections,  such 
as  the  almost  resistless  pressure  of  the  four  arms  on  the 
piers  which  stand  'at  the  angles  of  intersection  ?  But  if 
he  learnt  that  the  religion  for  which  these  temples  were 
designed  was  that  of  the  Cross,  he  would  at  once  see 
the  propriety  of  this  ground  plan,  and  would  confidently 
and  truly  conclude  that  this  form  was  chosen  in  order 
to  bring  the  Cross,  by  this  symbolism,  vividly  and 
constantly  before  the  eyes  of  the  worshippers.  To  deny 
intended  symbolism,  in  the  case  of  such  a  person,  would 

*  That  is,  a  Catholic  arrangement  of  the  church  being  presumed. 


Ixii  Introductoiy  Essay 

clearly  be  atsurd  :  shall  it  be  less  obvious  to  us  ?  Our 
traveller  would  probably,  being  satisfied  on  this  point, 
examine  these  buildings  more  closely.  He  would  find 
an  altar  raised  conspicuously  above  the  surrounding 
level ;  and  for  this  he  might  discover  a  practical  reason  ; 
but  why  in  so  many  cases  (so  many  as  well  nigh  to 
make  a  rule)  are  the  steps  either  three  or  some  multiple 
of  three?  Surely  the  fundamental  doctrine  of  the  Holy 
Trinity  would,  if  explained  to  him,  sufficiently  account 
for  this  all  but  universal  arrangement.  Why,  again,  in 
every  case  does  a  screen  separate  one  part  of  the  church 
from  the  other  ?  When  our  inquirer  learns  the  principle 
of  the  separation  of  laity  and  clergy,  this  arrangement 
also  will  be  at  once  intelligible  and  figurative.  How 
unreasonable  would  the  position  of  the  font  by  the  door 
appear  to  him,  till  he  learnt  the  symbolical  reason  for  its 
being  placed  there !  And  we  may  here  remark  that  the 
practice  of  the  last  generation  in  removing  old  fonts,  or 
using  basins  for  substitutes,  or  in  placing  new  fonts, 
near  the  altar,  shows  clearly  enough  that  convenience 
and  utility  would  have  pointed  out  a  very  different  place 
for  the  font  from  what  is  assigned  by  the  canon,  on 
symbolical  grounds  ;  grounds  adduced  in  this  case,  as  it 
would  seem,  to  give  weight  to  a  decision  so  clearly  op- 
posed to  all  merely  practical  and  obvious  reasons. 
Again,  the  marked  deviation  of  the  orientation  of  the 
chancel  from  that  of  the  nave,  would  be  quite  inexpli- 
cable till  the  beautiful  and  affecting  symbolism  of  the 
arrangement  were  pointed  out. 

Again,  it  has  not  been  left  merely  to  the  meditative 
ecclesiologist  to  observe  that  Christian  architecture  has 
as  decided  a  characteristic  of  verticality,  as  Pagan 
architecture  had  of  horizontalism.  A  mere  artist  could 
not  fail  of  marking  the  contrast  between  Beauvais  and 
the  temples  of  Paestum.     The  contrast  must  then  be  ad- 


TJie  Analytical  Argument  Ixiii 

mitted  :  but  how  must  we  explain  it  ?  Surely  no 
accident  could  have  developed  the  grovelling  Pagan 
into  the  aspiring  Gothic.  What  mechanical  reasons 
could  produce  Westminster  from  even  the  Parthenon  ? 
But  is  not  the  phenomenon  explained  when  we  see  in 
towering  pier,  spire,  and  pinnacle,  the  symbolical  exhi- 
bition of  that  religion  which  alone  aspires  to  things 
above,  nay  more,  the  figurative  commemoration  of  that 
Resurrection  itself,  which  alone  originates,  and  only 
justifies,  the  same  heavenward  tendency.  But  if  this  be 
true ;  if  these  acknowledged  peculiarities  in  Christian 
architecture  be  utterly  unintelligible  on  any  other  sup- 
position than  this  of  a  symbolical  meaning,  surely  it  is 
not  unreasonable  to  receive  so  ready  a  solution  of  the 
difficulty  :  and,  the  principle  admitted,  why  may  not 
reasons  of  the  same  figurative  nature  be  .issigned  for 
other  arrangements,  in  themselves  on  any  other  interpre- 
tation not  only  meaningless  but  obviously  useless  or 
absurd  ? 


CHAPTER  VI 

THE   INDUCTIVE   ARGUMENT 

We  have  next  to  show,  by  a  process  of  induction,  that 
some  principles  of  symboHsm  have  always  been  ob- 
served in  designing  churches  :  that  is  to  say,  that 
without  any  actual  acquaintance  with  the  plan,  details 
or  arrangement  of  existing  churches,  we  might  gather 
from  other  sources,  not  only  the  probability,  but  the 
fact,  that  there  was  some  reason  (not  merely  mechanical 
or  accidental)  for  the  selection  and  universal  observation 
of  particular  forms  and  ornaments,  and  peculiar  rules  of 
distribution. 

First,  we  shall  refer  to  the  celebrated  passage  of  S. 
Clement  of  Rome,"^  about  performing  the  Divine  Offices 
decently  and  in  order,  as  to  time,  and  place,  and  circum- 
stance. 'Where  and  by  whom  God  willeth  these  to 
be  performed  He  hath  Himself  defined  by  His  most 
supreme  will.'  '  But  where,'  says  Mede,t  (discussing  the 
passage  with  the  view  of  establishing  a  particular  point, 
namely,  bowing  towards  the  altar)  '  hath  the  Lord 
defined  these  things,  unless  He  hath  left  us  to  the 
analogy  of  the  Old  Testament?'  This  indeed  is  ob- 
viously S.   Clement's   meaning  :  and   not  to   go  at  any 

*  S.  Clem.  Rom.,  ad  Corinth,  i,  40. 
f  Mede,  in  Epist.  Iviii  Folio,  Lib.  iv. 


TJie  Inductive  Argument  Ixv 

length  into  the  consideration  of  all  the  particular  forms 
or  ceremonies  of  the  Old  dispensation  which  were  per- 
petuated in  the  New — as  the  threefold  Ministry  deduced 
by  S.  Jerome,  from  the  High  Priest,  Priests,  and  Levites  ; 
the  Canonical  Hours  ;  the  Gospel  anciently  laid  on  the 
altar,  answering  to  the  Two  Tables,  and  the  like — it 
will  be  sufficient  to  refer  once  more  to  the  remarkable 
parallel  between  a  Christian  church  and  the  Jewish 
Temple."^  There  can  be  little  doubt  that  Mede  proved 
his  point  of  the  propriety  of  genuflexion  towards  the 
altar.  We  are  contending  for  a  much  simpler  thing  : 
for  no  more  indeed  than  the  concession  of  a  probability 
that  in  the  earliest  Christian  churches  there  was  at  least 
this  resemblance  to  the  Temple  ;  that  there  should  be  in 
both  a  Holy  of  Holies  and  an  outer-court.  Supposing 
this  distinction  to  have  been  only  made  by  a  curtain, 
our  point  is  nevertheless  gained  ;  and  we  would  rest 
here  on  this  one  particular  of  resemblance  only  (though 
others  might  be  insisted  on) ;  because,  any  one  designed 
parallel  being  granted,  the  inference  for  others  is  easy. 
And  here  it  will  be  enough  to  observe  that  the  almost 
constant  practice  in  ancient  writers  of  applying  to  some 
one  part  of  a  Christian  church  a  name  or  names  derived 
directly  from  the  Holy  of  Holies  is  a  strong  argument  in 
our  favour  :  though  the  passages  are  often  too  incidental 
to  be  adduced  as  evidence  of  an  intended  symbolism.f 
But,  we  repeat,  the  fact  that  a  particular  part  of  a 
church — (if  we  were  now  arguing  for  rood  screens,  we 

*  See  this  carried  out  by  Durandus.     Appendix  A. 

t  Compare,  amongst  others,  S.  Cyprian,  Ep.  55  ;  Euseb.  x,  4.  to  clyiov 
ayiuv  &vaia.(i~rtftov ;  Id.  vii,  18.  to  a.yia.(rfjt.a,  (the  word  used  in  the  Ixx  for  the 
Sanctuary')'.  S.  Dionys.  Areop.,  Ep.  8,  ad  Demoph. ;  S.  Athanas..  Edit. 
Commel.  Tom.  ii,  p.  255  ;  Theod.  H.  E.  iv,  17,  v,  18  ;  Concil.  Tours. 
(A.  D.  557).  can.  4;  S.  Germ.  Constant.  In  Theor.  rer.  Eccles.;  Card. 
Bona.  Rer  Litiirg.  i,  xxv,  11  ;  Dionys.  Hierarch.  cap.  2  ;  S.  Chrysost. 
Lib  vi,  De  Sacerdotio. 


Ixvi  Introductory  Essay 

should  show  that  any  such  distinction  of  parts  made  a 
screen  of  some  sort  necessary,  even  if  we  did  not  know 
what  sort  of  screens  really  existed) — the  fact  that  a 
particular  part  of  a  church  was  distinguished  by  names 
directly  carrying  us  back  to  the  exactly  corresponding 
particular  part  in  the  Temple,  shows  that  in  the  arrange- 
ment at  least,  if  not  in  the  building,  of  the  earliest 
churches  there  was,  at  least  in  this  one  point,  an  inten- 
tion to  produce  an  antitype  to  the  typical  Tabernacle. 
It  is  observed  in  a  note  to  Neander's  history  *  that  if  the 
interpretation  of  Michaelis  be  received  there  is  evidence 
of  a  Christian  church  being  built  at  Edessa,  A.D.  202, 
with  three  parts,  expressly  after  the  model  of  the 
Temple. 

Whatever  may  be  the  authority  allowed  to  the  Apo- 
stolical Constitutions,  the  fact  that  they  touch  at  some 
length  upon  the  form  of  churches  is  enough  for  our 
purpose.  '  The  church,'f  they  say,  '  must  be  oblong  in 
form,  and  pointing  to  the  East'  The  oblong  form  was 
meant  to  symbolise  a  ship,j  the  ark  which  was  to  save  us 
from  the  stormy  world.  It  would  be  perfectly  unneces- 
sary to  support  this  obvious  piece  of  symbolism  by 
citations.  The  orientation  is  an  equally  valuable 
example  of  intended  symbolism.  We  gain  an  addi- 
tional testimony  to  this  from  the  well-known  passage 
of  Tertullian,§  (a.d.  200,)  about  '  The  house  of  our 
Dove.'  Whether  this  corrupt  extract  be  interpreted 
with  Mede  or  Bingham,  there  can  be  no  doubt  that  its 

*  Rose's  Neander,  i,  246.  f  Apost.  Const,  2,  57,  (61.) 

\  See  also  what  is  said  on  this  point  by  Buscemi,  in  his  Notizie  della 
Basilica  di  San  Pietro,  ch.  iii,  p.  7.  The  church  of  SS.  Vincenzo  and 
Anastatio  at  Rome,  near  S.  Paolo  alle  Tre  Fontane,  built  by  Honorius  I, 
(A.D.  630)  has  its  wall  curved  like  the  ribs  of  a  ship.  The  constitution 
itself  refers  to  the  resemblance  of  this  oblong  form  to  a  ship.  See  also  S. 
Clem.  Alex.,  Paedag,  iii,  246. 

§  Tertull.  advers.  Valent.,  cap.  2. 


TJie  Inductive  Argument  Ixvii 

in  lucein  means  that  the  church  should  face  the  East  or 
dayspring.  The  praying  towards  the  East  was  the 
almost  invariable  custom  in  the  Early  Churches,  and  as 
symbolical  as  their  standing  in  prayer  upon  the  Festivals 
of  the  Resurrection."*^  So  common  was  orientation  in 
the  most  ancient  churches,  that  Socratesf  mentions 
particularly  the  church  at  Antioch  as  having  its  '  position 
reversed  ;  for  the  altar  does  not  look  to  the  east  but  to 
the  west.'  This  rule  appears  to  have  been  more 
scrupulously  followed  in  the  East  than  in  the  West ; 
though  even  in  Europe  examples  to  the  contrary  are 
exceptions. 

The  Apostolical  Constitution  in  its  other  directions 
about  the  position  of  the  bishop,  priests,  and  deacons, 
and  the  separate  stations  for  the  sexes,  shows  (as  Father 
Thiers  I  has  remarked)  that  there  was  even  then  a 
marked  distinction  between  the  clergy  and  laity 
though  the  method  of  division  is  not  described.  At  any 
rate,  what  has  been  here  adduced — compiled  from  notes 
taken  some  time  since  for  another  object,  and  without 
access  (from  accidental  circumstances)  to  a  library — 
seems  enough  to  show  that  in  the  earliest  notices  of 
Christian  churches  there  is  distinct  intimation  of  at  least 
three  particulars  of  intended  symbolism. 

The  circular  form  given  to  the  church  of  the  Holy 
Sepulchre  w^as  of  course  appropriate  enough  in  that 
particular  case,  where  the  sepulchre  would  naturally 
become  the  centre.  The  circular  churches  of  Europe 
were  again  imitated  from  this.  The  Cross  form  would 
appear  to  have  made  its  first  appearance  in  Constan- 
tinople :  that  is,  in  the  city  which  was  the  first  to  take  a 

*  See  Origen,  Horn.  5,  in  Numer.  cap,  4.  Tertull.  Apol.  cap.  16,  and  Ad 
Nation,  i,  13.     S.  Clem.  Alex.  Strom,  vii,  ante  med.  quoted  by  Mede. 

\  Hist.  Eccles.  Lib.  v,  cap.  xjS'. 

\  Thiers,  Dissert,  de  la  Cloture  dji  Chceiir  des  Eglises.  cap.  2. 


Ixviii  Introductory  Essay 

completely  Christian  character.  For  example,  the  church 
of  the  Apostles  built  by  Constantine  was  cruciform  :  and 
the  symbolism  of  this  is  pointed  out  by  S.  Gregory 
Nazianzen  in  his  poem, '  the  Dream  of  Anastasia,'  quoted 
by  Bingham.*  So  Evagrius  describes  the  church  of  S. 
Simon  Stylites,  as  cited  by  Buscemi,t  who  also  mentions 
a  Cross  church  founded  by  King  Childebert,  about  the 
year  550.  The  cathedral  of  Clermont,  mentioned  by 
S.  Gregory  of  Tours,  and  the  church  of  SS.  Nazarius 
and  Celsus  at  Ravenna,  both  founded  about  450,  were 
cruciform.  More  than  this,  we  have  examples  of  an 
oblong  church  being  intentionally  made  cruciform  by  the 
addition  of  apsides,  as  at  Blachernce  by  Justin  Junior, 
instanced  by  Bingham  out  of  Cedrenus  and  Zonaras. 
This  has  been  remarked  also  in  the  case  of  some  Italian 
churches  :  though  the  early  churches  of  the  West  seemed 
to  have  retained  the  oblong  form,  even  when  the  details 
and  general  arrangement  were  Byzantine,  as  in  the 
Capella  Regia  at  Messina  ;  the  more  remarkable  from 
the  peculiar  influence  of  Constantinople  in  the  island  of 
Sicily.  But  in  either  case  there  was  a  symbolising  in- 
tention on  the  part  of  the  founders  of  churches. 

There  is  mention  also  of  octagonal  churches,  as  at 
Antioch  and  Nazianzum  :  but  these  seem  to  have  been 
mere  exceptions  ;  and  perhaps  from  being  coupled  with 
fonts  in  the  inscription  quoted  by  Mr  Poole  from  Gruter, 
may  have  been  intended  to  symbolise  Regeneration. 
The  first  two  lines  are  as  follows  : — 

Octachorum  sanctos  templum  surrexit  in  usus  : 
Octagonus  fons  est  munere  dignus  eo. 

Bingham  mentions  that  the  oblong  form  was  sometimes 
called  5/Do/xtKov  which  he  explains  as  intimating  that  they 

*  Carm.  ix,  torn  ii,  p.  79. 
f  Notizie  etc.     Note  al  Lib.  1,  capo  terzo.     Nota  10  p.  15. 


The  Inductive  Arz^nnent  Ixix 


i^ 


had  void  spaces  for  deambulation."**"  It  seems  however 
more  Hkely  that  the  name  was  derived  from  the  re- 
semblance between  this  form  of  church  and  a  stadium  ; 
the  apsidal  end  answering  to  the  curve  round  the 
goal. 

Some  objection  may  be  raised  to  our  theory  because 
Bingham,  from  whom  of  course  almost  all  the  existing 
passages  in  ancient  writers  about  the  form  of  churches 
might  be  gathered,  does  not  recognise  any  such 
principles,  and  rather  seems  on  the  other  hand  to  believe 
that  there  was  at  first  no  rule  or  law  on  these  points. 
But  it  is  not  detracting  from  his  fame  for  almost  con- 
summate learning  to  question  whether  his  practical 
knowledge  of  church  architecture,  ancient  or  modern, 
was  very  deep.  It  might  be  shown  indeed  to  be  far 
otherwise.  But  at  any  rate  the  principle  no\^'  contended 
for  never  entered  his  mind,  or  he  would  have  seen  that 
some  of  the  very  passages  he  adduces  to  show  that  the 
form  of  ancient  churches  was  accidental,  because  (for 
example)  they  were  often  made  out  of  Basilicae  or  even 
heathen  temples,  really  tell  against  such  a  supposition. 
He  quotes  from  Socrates  t  a  description  of  the  conver- 
sion of  a  Pagan  island  to  Christianity,  about  380,  and 
the  turning  the  heathen  temple  into  a  church.  But  the 
words  of  the  original,  given  in  our  note,  are  very  re- 
markable :  '  The  guise  of  the  temple  they  transformed 
unto  the  type  (or  pattern)  of  a  church.'  We  want  to 
prove  nothing  more  than  that  there  was  some  type  of  a 
church.  It  was  not  a  mere  ejection  of  idols  that  was 
required  to  make  a  temple  into  a  church  :  but  some 
change  of  form  and  arrangement.  So  also  in  a  passage 
from  Sozomen  (vii,  15),  '  The  temple  of  Dionysus  which 

*  Book  viii,  3,  following  Leo  AUatius  and  Suicer. 

\   Socrates  iv,  24,  to  "hi  (r^^yj/Lca  toZ  vaoZ  ui  IxKXriff'ta;  tv-ptov 
fJt,lTu.TorAf(tVTl?. 

E 


Ixx  hitroductory  Essay 

they  had,  was  changed  in  fittings  (fxerea-Kevdcrdr])  into  a 
church.'  Again,  a  very  interesting  passage  about  the 
conversion  of  Iberia  by  means  of  a  female  captive  in  the 
time  of  Constantine  is  cited  from  Theodoret,*  to  show 
that  churches  did  exist  at  that  date.  But  we  find  a 
particular  form  of  building  clearly  alluded  to  in  the 
original :  and,  more  than  this,  '  He  Who  filled  Bezaleel 
with  a  wise  spirit  for  building,  judged  this  captive  also 
worthy  of  grace,  so  as  to  design  the  divine  temple.  And 
so  she  designed,  and  they  built'  And  this  passage 
brings  us  at  once  to  the  famous  panegyric  on  Paulinus, 
Bishop  of  Tyre,  and  builder  of  the  church  there  pre- 
served by  Eusebius.  In  this  speech  the  prelate  is 
throughout  supposed  to  have  been  inspired  for  his  work, 
and  is  compared  to  Bezaleel,  Solomon  and  Zerubbabel, 
the  builders  of  the  Tabernacle,  and  the  First  and  Second 
Temples.  And  not  only  is  the  general  spirit  assumed 
to  be  a  directly  religious  one :  but  the  details  are 
described  as  having  a  symbolical  meaning. 

In  the  comparison  between  the  material  temple  and 
the  'living  temple'  the  Spiritual  Church,  there  are 
several  points  worthy  of  observation.  The  symbolical 
explanation  of  the  corner  stone  as  our  Lord,  of  the 
foundation  as  the  Apostles  and  Prophets,  of  the  stones 
as  the  members  of  the  Church,  are  of  course  taken 
directly  from  Holy  Scripture.  It  is  scarcely  necessary 
to  remark  the  great  authority  for  considering  the  fabric  of 
the  church  as  symbolical  which  these  passages  convey. 
Many  of  our  readers  will  remember  how  S.  Hermas 
carries  out  into  considerable  detail  the  same  idea.  But 
the  Panegyrist  in  Eusebius  distinctly  refers  to  '  the  most 


*   Theodoret    I.      xxiv.        T'^v     a^/a^ao-rov     ixtiv'/iv     xa,Ta.Xa,(huv     '^opia.Xurov, 
aoip'tcci   \fji,'rX'A(roc;    ica.)    Tocvrm   Ti^'tuxri    ^apiros,    u;    tov   6uov    oiaypxypxi   viuv    KOit 

Yi   filv  ^liypCC^iV,   ol  Ti   upVTTOV   TS    71U.)   c!!i}iOOOfJt,OVV. 


TJie  Inductive  Argument  Ixxi 

inward  recesses  [of  that  spiritual  temple]  which  are 
unseen  of  the  many,  and  are  essentially  holy  and  holy 
of  holies  '  ;*  that  is,  of  course,  to  a  Sanctuary  ;  which  he 
goes  on  to  describe  as  having  '  sacred  inclosures,'  and  as 
being  accessible  to  the  priest  alone  ;  with  a  distinct  re- 
ference to  S.  Paul's  t  illustration  taken  from  the  Jewish 
Temple.  Again  he  proceeds  to  compare  the  Bishop 
Paulinus  with  the  '  great  High  Priest,'  not  only  in  being 
permitted  to  enter  the  holy  of  holies,  but  in  doing  what 
Christ  has  done,  just  as  the  Son  did  what  He  saw  the 
Father  do.  '  Thus  he,  looking  with  the  pure  eyes  of  his 
mind  unto  the  Great  Teacher,  whatsoever  he  seeth  Him 
doing,  as  if  making  use  of  archetypal  patterns,  has,  by 
building  {^jxiovpyQiv)  as  much  like  them  as  possible, 
wrought  out  images  of  them  as  closely  as  can  be ; 
having  in  no  respect  fallen  short  of  Bezaleel,  whom  God 
Himself,  having  filled  him  with  the  Spirit  of  wisdom 
and  knowledge  and  other  skilful  and  scientific  lore, 
called  to  be  the  builder  of  the  material  expression  of  the 
heavenly  types  in  the  symbols  of  the  temple.  In  this 
way  then  Paulinus  also,  carrying  wholly  like  a  graven 
image  in  his  soul  Christ  Himself,  the  Word,  the  Wisdom 

the  Light has  constructed  this  magnificial  temple 

of  the  most  High  God,  resembhng  in  its  nature  the 
pattern  of  the  better  (temple)  as  a  visible  (emblem)  of 
that  which  is  invisible.'l  This  remarkable  passage  ap- 
pears to  assert  (i)  the  inspiration  of  the  architect,  (ii)  the 
fact  of  this  heavenly  type,  which  (iii)  material  churches 
ought  to  follow  ;  and  (iv)  the  general  symbolism  of  the 
Spiritual  Church  by  the  visible  fabric.  We  must  pass 
over  a  great  deal  of  this  oration,  with  a  general  request 
that  such  as  are  interested  in  this  discussion  will  read 

*  Euseb.  H.  E.,  x,  4,  21.  f  Hebrews,  ix,  6,  7. 

X  Euseb.  X,  iv,  24,  25. 


Ixxii  Introductory  Essay 

the  whole  in  the  original  for  the  sake  of  seeing  its 
general  spirit  and  bearing.  The  description  of  the 
details  is  of  great  interest.  The  arrangement  of  the 
porticoes,  etc.,  is  of  course  quite  adapted  to  the  wants  of 
the  Church  in  that  age  :  it  is  fair  to  own  that  the  chief 
entrance  appears  to  have  faced  the  East  in  this  church. 
Mention  is  made  also  of  seats  in  order  for  the  bishops 
and  presbyters,  and  of  the  altar  in  the  midst :  the  whole 
being  encompassed  with  wooden  network,  exquisitely 
worked,  in  order  to  be  made  inaccessible  to  the  multi- 
tude.* Further  onf  we  read  that  Paulinus  rebuilt  his 
church,  '  such  as  he  had  been  taught  from  the  delinea- 
tion of  the  holy  oracles.'  And  again,  '  More  wonderful 
than  wonders  are  the  archetypes,  and  the  intelligent 
and  godlike  prototypes  and  patterns  (of  earthly  church 
building)  :  namely,  I  say,  the  renewing  of  the  divine 
and  reasonable  building  in  the  soul '  ;  \  assuming  that 
material  churches  are  but  copies  from  some  heavenly 
type.  Again,  a  passage,  in  which  the  ruined  fabric  and 
the  persecuted  Church  are  mixed  up,  speaks  of  the 
Church  as  '  having  been  made  after  the  image  of  God,'§ 
and  more  to  the  same  effect.  The  symbolical  prophecy 
of  the  '  fair  edification  '  of  the  Gentile  Church  ||  is  quoted 
as  being  almost  literally  fulfilled  in  the  Tyrian  church, 
and  is  still  further  symbolised  by  the  Panegyrist.lf  The 
four-square  atrium  is  said  to  set  forth  the  four  Gospels  of 
the  scripture.^"^  The  whole  arrangement  of  the  church 
is  symbolised  at  much  length,  as  setting  forth  the 
different  divisions  of  the  laity  and  the  states  of  the  faith- 
ful with  respect  to  advance  in  holiness.  The  great 
portico  symbolised  God  the  Father  :  the  side  porticoes 
the  other  Two  Persons  of  the  Most  Holy  Trinity.  The 
seats  represented  the  souls  of  the  faithful,  upon  which, 
*  Euseb.  H.  E.,  X,  43         f  Ibid  53.  %  Ibid  54.         §  Ibid  57. 

II    Isaiah  liv,  11.         f   Euseb.  X.  iv,  60.  **    Ibid  61. 


The  Inductive  Argument  Ixxiii 

as  on  the  Day  of  Pentecost,  the  cloven  tongues  would 
descend  and  sit  upon  each  of  them.  '  The  revered  and 
great  and  only  altar,  what  could  this  be  but  the  spotless- 
ness  of  soul  and  holiness  of  holies  of  the  common  Priest 
of  us  all  ?  '*  Once  more,  the  parallel  between  the 
spiritual  and  the  material  Churches  being  continued,  the 
Word,  the  Great  Demiurgus  of  all  things,  is  said  to  have 
Himself  made  upon  earth  a  copy  of  the  heavenly  pattern 
which  is  the  Church  of  the  Firstborn  written  in  heaven, 
Jerusalem  that  is  above,  Sion  the  Mount  of  God,  and  the 
city  of  the  living  God. 

It  appears  then  that  throughout  this  description  a 
symbolical  meaning  is  found  attached  to  the  material 
church  :  and  this  not  far-fetched  or  now  first  fancifully 
imagined ;  but  appealing,  as  it  seems,  to  what  the 
auditors  would  be  prepared  to  grant,  and  admitted  by 
the  historian  without  a  comment,  as  one  specimen  of  a 
class. 

We  have  before  remarked  that  every  notice  of  the 
particular  distribution  of  a  church  for  the  reception  of 
the  different  classes  of  Christians,  may  be  taken  as  an 
argument  on  our  side  :  for  if  it  can  be  shown  that  the 
form  of  churches  was  not  arbitrary,  but  was  adapted  to 
certain  peculiar  wants,  it  must  be  granted  that  there  was 
some  particular  law  of  design,  and  that  law  connected 
with  Ritual :  and  then,  as  before  pointed  out,  this  ar- 
rangement becomes  itself  symbolical,  and  that  intention- 
ally. We  shall  only  refer  here  to  a  passage  quoted  by 
Bingham,t  in  which  S.  Gregory  Thaumaturgus  describes 
the  places  in  church  assigned  respectively  to  the  five 
degrees  of  Penitents.  Mede  :|:  argues  for  the  existence  of 
churches  in  the  first  three  centuries,  from  the  universal 
custom  of  praying   towards   the   East,  the  necessity  of 

*   Euseb.  H.  E.,  x,  65.  t  Greg.  Nyssen,  iii,  567. 

%   Discourse  of  Churches,  Folio  Edn.,  p.  333. 


Ixxiv  Introductory  Essay 

providing  distinct  places  for  the  Penitents,  Hearers, 
Catechumens,  and  Faithful,  and  from  the  patterns  of  the 
]Q,yN\-^\\  proseuchce  and  synagogues.  But  all  these  argu- 
ments seem  to  tell  as  much  for  some  particular  form  of 
churches  as  for  their  existence  :  that  is  they  prove  that 
the  earliest  churches  were  designed  on  rules  which,  even 
if  not  intentionally  symbolical  (though  we  have  shown 
that  many  were  so),  became  by  a  natural  process  inten- 
tional among  later  church-builders. 

So  also  with  respect  to  the  great  division  into  nave  and 
sanctuary  by  a  screen  of  some  sort  :  concerning  which 
the  passages  that  might  be  cited  from  ancient  writers 
would  be  innumerable.  We  shall  only  give  one  quoted 
by  Father  Thiers  from  a  Poem  of  S.  Gregory  of 
Nazianzum,  in  which  the  balustrade  or  rood-screen  is  said 
to  be  '  between  two  worlds,  the  one  immovable,  the  other 
changeful  ;  the  one  of  gods  (or  heaven)  the  other  of 
mortals  (or  earth)  ;  that  is  to  say  between  the  choir  and 
the  nave,  between  the  clergy  and  the  laity.' 

We  have  attempted  to  prove  then  that  the  earliest 
Christian  churches  were  designed,  or  described,  symboli- 
cally :  by  showing  that  there  was  a  reason  for  their 
shape,  whether  oblong,  cruciform,  or  circular ;  for  their 
main  division  into  choir  and  nave,  and  their  sub- 
division for  the  penitents  :  for  their  orientation  ;  and 
even  to  some  extent  for  their  minor  internal  arrange- 
ments :  and  that  some  type  or  pattern  of  a  church  was 
universally  recognised.*  It  would  require  more  reading 
than  we  can  boast  of  to  give  a  catena  of  writers  who 
have  asserted  the  symbolism   of  churches.     But  if  the 

*  Much  stress  is  laid  by  some  on  the  acknowledged  Bascilican  origin  of 
churches  as  an  argument  against  the  principle  here  contended  for.  But 
we  find  a  great  authority  on  the  Antiquities  of  Christian  Rome  deciding 
differently  :  '  There  seems  to  be  in  the  building  of  churches,  as  in  the 
mosaics,  and  other  works  of  art  of  the  old  Christian  times  in  Rome  one 
constant  type  in  which  the  art  of  building  could  show  little  freedom  or 
variety. — Beschreibung  der  Stadt  Rom.  BasTliken.  vol,  i,  p.  430. 


TJie  Inductive  Argument  Ixxv 

point  has  been  in  any  way  proved  for  the  first  four 
centuries,  enough  will  have  been  done  :  since  from  that 
period  we  can  trace  from  existing  edifices  the  gradual 
relinquishment  of  the  peculiar  Basilican  plan,  and 
general  adoption  of  the  Latin  Cross,  or  oblong,  in  the 
West,  while  the  East  consistently  retained  the  Greek 
Cross.  We  observe  it  stated  "^  that  Mr  E.  Sharpe,  in  a 
paper  read  before  the  Cambridge  Camden  Society, 
described  the  gradual  '  typical  additions '  to  the  Basili- 
can ground  plan.  Indeed  symbolism,  to  any  extent, 
once  made  known,  must  have  become  a  rule  and  pre- 
cedent to  later  church  architects. 

S.  Isidore,  of  Seville,  incidentally  mentions  many 
symbolical  arrangements :  they  will  be  found  in  the 
notes  to  the  text  of  the  Rationale.  Many  pieces  of 
symbolism  are  to  be  found  incidentally  in  the  Decretum 
of  Gratian. 

In  mentioning  Durandus  himself,  it  seems  proper  to 
anticipate  an  objection  which  may  occur  to  some 
readers.  The  authority,  it  may  be  said,  of  that  writer 
must  be  very  small  who  can  give  such  absurd  derivations 
as  cejneteriuin  from  ciine^  alt  are  from  alt  a  res,  allegory 
from  allon  and  gore.  But  it  must  be  remembered, 
firstly,  that  in  the  thirteenth  century,  Greek  was  a 
language  almost  unknown  in  Europe  :  next,  that  our 
author  nowhere  professes  an  acquaintance  with  it : 
further,  that  the  science  of  derivation  was  hardly  under- 
stood till  within  the  last  few  years  :  and  lastly,  that 
Cicero's  authority  led  Durandus  into  some  errors  ; 
for  instance,  his  derivation  of  teinpluni  from  tectum 
amplum. 

One  proof  of  the  reality  of  Durandus's  principles  we 
must  not  fail  to  notice.  It  is  the  express  allusion  which 
he   makes   to,  and   the  graphical   description  which   he 

*   Ecclesiologist,  vol.  i,  p.  120. 


Ixxvi  Introductory  Essay 

gives  of,  that' which  we  know  to  have  been  the  style  of 
architecture  employed  in  his  time.  The  tie  beams,  the 
deeply  splayed  windows,  the  interior  shafts,  all  prove 
that  we  are  engaged  with  a  writer  of  Early  English 
date. 

It  is  very  remarkable,  that  Durandus,  S.  Isidore, 
Beleth,  and  the  rest,  seem  to  quote  from  some  canons 
of  church  symbolism  now  unknown  to  us.  Their  words 
are  often,  even  where  they  are  not  very  connected  nor 
intelligible,  the  same.  One  example  may  suffice.  *  In 
that  this  rod,'  says  Hugh  of  S.  Victor,  '  is  placed  above 
the  Cross,  it  is  shown  that  the  words  of  Scripture  be  con- 
summated and  confirmed  by  the  Cross :  whence  our 
Lord  said  in  His  Passion,  "  It  is  Finished."  And  His 
Title  was  indelibly  written  over  Him  '  (p.  200).  '  In  that 
the  iron  rod,'  says  Durandus,  '  is  placed  above  the  Cross, 
on  the  summit  of  the  church,  it  signifieth  that  Holy 
Scripture  is  now  consummated  and  confirmed.  Whence 
saith  our  Lord  in  his  Passion,  "  It  is  Finished,"  and  that 
Title  is  written  indelibly  over  Hivi  (p.  28).  The  follow- 
ing, by  way  of  another  instance,  is  the  symbolical  * 
description  of  a  church,  written  on  a  fly-leaf,  at  the 
beginning  of  a  MS.  '  Psalterium  Glossatum,'  in  the 
public  library  at  Boulogne,  though  formerly  in  that  of 
S.  Bertin's  Abbey,  at  S.  Omer. 

The  text  is  either  of  the  tenth  or  eleventh  century  ; 
but  it  will  be  seen  that  the  words  of  Durandus,  writing 
at  so  great  a  distance  of  time  and  place,  are  nearly  the 
same  in  some  passages. 

Fundamentum  ipsius  Cameros  est  Fides. 
Altitude  ejus  est  Spes. 
Latitude  ejus  est  Caritas. 
Longitude  ejus  est  Perseverantia. 
Latera  ejus  sunt  Concordia  et  Pax. 

*  British  Magazine^  1843,  P-  393- 


The  Inductive  Ars^ujjient  Ixxvii 


<!> 


Fronles  ipsius  sunt  Justicia  &  V^eritas. 

Pulchritudo  ejus  est  exemplum  bonorum  operura. 

Fenestrse  ejus  sunt  dicta  sanctorum. 

Pavimentum  ejus  est  humilitas  cordis. 

Camera  est  conversatio  coelestis. 

Pilastri  ejus  sunt  spiritales  virtues. 

Columnce  ejus  sunt  boni  pontifices  &  sacerdotes. 

Interlegatio  ejus  est  vinculum  pacis. 

Tectum  ejus  est  fidelis  dispensator, 

*  isces  ejus  sunt  mediatio  celestis. 

Mensa  Christi  est  in  camera  bona  conversatio. 

Ministerium  Christi  in  camera  sua  est  bona  memoria. 

Facinus  Christi  est  bona  voluntas. 

Canterellus  Christi  est  nitor  conscientioe. 

Cathedra  Christi  est  serenitas  mentis. 

Sponsa  Christi  est  sancta  anima. 

Camerariae  Christi  spiritales  virtutes  sunt : 

Prima  Sancta  Caritas  dicta  est ;  ilia  Christi  regit  cameram. 

Secunda  est  Sancta  Humilitas  ;  ilia  est  thesauraria  in  camera  Christi 

Tertia  est  Sancta  Patientia  ;  ilia  facit  luminaria  in  camera  Christi. 

Quarta  Sancta  Puritas ;  ilia  scopat  cameram  Christi. 


But  besides,  and  in  our  opinion  stronger  than  this 
express  and  continuous  testimony  to  the  fact  that 
CathoHc  architecture  is  symboHcal,  we  have  the  testi- 
mony of  all  other  branches  of  Catholic  art,  which  none 
ever  did,  or  could  deny  to  be  figurative  and  sacramental. 
Let  us  take  merely  the  rites  which  accompany  the  close 
of  Easter  week.  We  enter  a  darkened  church,  illumin- 
ated only  by  the  lighted  '  Sepulchre  ' :  we  hear  the  history 
of  the  Passion  chaunted  by  three  voices  in  three  recita- 
tives :  we  have  the  most  mournfully  pathetic  strain  for 
the  '  Reproaches '  which  perhaps  the  human  mind  ever 
imagined  : — we  pray  for  Pagans — and  we  kneel ;  we 
pray  for  Turks — and  we  kneel ;  we  pray  for  the  Jews, 
and  we  kneel  not  ;  in  abhorrence  of  the  mockery  that 
bowed  the  knee  to  the  King  of  the  Jews.  We  enter 
that  church  again,  now  perfectly  darkened,  except  for 
the  one  lamp  that  renders   the  lectern  and  the   books 


Ixxviii  Introductory  Essay 

thereon  just  visible  :  the  solemn  litanies  seem  in  that 
obscurity,  and  amidst  the  silent  crowd  of  worshippers, 
more  solemn  than  usual  There  is  a  short  pause  :  then 
in  one  second,  priests  and  people,  voices  and  instru- 
ments, burst  forth  with  the  Easter  Alleluia  :  light  pours 
in  from  every  window  of  the  cathedral  :  showers  of  rose 
leaves  fall  from  the  roof:  bells — silent  for  three  long 
days,  peal  from  every  church  tower :  guns  fire  and 
banners  wave :  Dominus  resurrexit  vere^  Alleluia^  et 
apparuit  Sinioni  Alleluia. 

Now,  without  being  concerned  to  defend,  or  the  con- 
trary, any  or  all  of  these  ceremonies,  we  ask  : — Is  it 
possible  to  conceive  that  the  Church  which  invented  so 
deeply  symbolical  a  system  of  worship  —  should  have 
rested  content  with  an  unsymbolical  building  for  its 
practice  ?  This  consideration,  perhaps,  belongs  to  the 
analogical  branch  of  our  essay  :  yet  it  may  also  find 
a  place  here,  as  one  of  the  strongest  parts  of  the 
inductive  argument 

Seeing  then  that  there  are  strong  reasons  a  priori  for 
believing  that  the  ritual  and  architecture  of  the  Church 
would  partake  of  a  decidedly  symbolical  character  :  that 
by  the  analogy  of  the  practice  amongst  all  religionists, 
of  the  operations  of  God  in  nature,  of  the  conditions  of 
Art,  and  especially  of  the  whole  sacramental  system  of 
the  Church,  it  is  likely  that  church  architecture  itself 
would  be  sacramental :  that  from  the  nature  of  things 
everything  material  is  in  some  sort  sacramental,  and 
a  material  fabric  essentially  figurative  of  the  purpose  for 
which  it  was  designed  :  that  an  actual  Christian  church 
(taken  as  we  find  it)  has  such  accidents  as  can  be  ex- 
plained on  no  other  than  a  symbolical  supposition,  and 
might  be  analysed  into  just  those  elements  from  which, 
by  induction,  we  first  constructed  an  hypothetical 
Christian   church :   and   lastly,    that    from    express    and 


The  Inductive  Ars^iiiJient  Ixxix 


«b 


continuous  historical  testimony  without  any  actual 
acquaintance  with  existing  fabrics  we  might  have 
deduced  that  the  material  church  would  be  itself,  to 
some  extent,  a  figurative  expression  of  the  religion  for 
the  celebration  of  which  it  was  constructed  :  it  does  not 
seem  too  much  to  assert  that  Christian  architecture  owes 
its  distinctive  peculiarities  to  its  sacramental  character, 
and  that  consequently  we  can  neither  appreciate  ancient 
examples  nor  hope  to  rival  them,  at  least  in  their  per- 
fection, without  taking  into  account  this  principle  of 
their  design.  In  other  words,  the  cause  of  that  indefin- 
able difference  between  an  ancient  and  modern  church 
which  we  were  led  to  discover  at  the  beginning  of  this 
treatise,  is  neither  association  of  ideas  nor  correctness 
of  detail,  nor  picturesqueness,  nor  of  a  mechanical  nature, 
but  (in  the  most  general  point  of  view)  is  the  sacrament- 
ality,  the  religious  symbolism,  which  distinguished  and 
sanctified  this  as  every  other  branch  of  mediaeval  art. 


CHAPTER  VII 

EXAMPLES   OF   SYMBOLISM 

In  endeavouring  shortly  to  develop  the  practice  of 
symbolism,  according  to  our  view  of  the  subject,  we  are 
fully  aware  that  to  those  who  have  never  yet  bestowed 
a  thought  upon  it,  we  shall  appear  mere  visionaries  or 
enthusiasts.  It  has  been  the  fashion  of  late  to  smile  at 
the  whole  theory,  as  amusing  and  perhaps  beautiful : 
but  quite  unpractical  and  indeed  impracticable.  We 
cannot  hope  to  convince  by  aesthetics  those  who  are 
deaf  to  more  direct  arguments,  and  who  refuse  to  view 
everything,  as  churchmen  ought  to  do,  through  the 
medium  of  the  Church.  But  those  who  agree  with  us 
in  the  latter  duty,  will  perhaps  suffer  themselves  to  think 
twice  on  what  will  be  advanced  before  they  condemn  it. 

We  shall  consider  the  practice  of  symbolism  as  con- 
nected with,  I.  The  Holy  Trinity ;  2.  Regeneration ; 
3.  The  Atonement  ;  4.  The  Communion  of  Saints ;  and 
then  we  shall  notice  several  parts  of  a  church,  such  as 
windows,  doors,  etc.,  with  their  specific  symbolical 
meaning. 

The  doctrine  of  the  Holy  Trinity  has  left,  as  might 
be  expected,  deeper  traces  in  the  structure  of  our  churches 
than  any  other  principles  of  our  faith.  We  have  already 
noticed  that  possibly  the  Basilican  arrangement  might 
be    providentially   ordered   with    reference  to    this.     In 


Exa))iples  of  Symbolism  Ixxxi 

Saxon  times  we  find  the  idea  carried  out,  not  only  by 
the  Nave  and  two  Aisles,  but  also  by  the  triple  division 
in  length,  into  Nave,  Chancel,  and  Sanctum  Sanctorum. 
This  triple  division  is  most  frequently  given  in  Norman 
buildings,  by  a  central  tower;  with  chancel  and  nave: 
we  also  find  in  this  style  a  triple  chancel  arch,  an 
arrangement  never  occurring  at  a  later  epoch.  Thus 
length  and  breadth  were  made  significant  of  this  Mystery; 
nor  was  height  less  so.  The  clerestory,  the  triforium, 
and  the  piers  cannot  fail  to  suggest  it.  Indeed,  where  a 
triforium  was  not  needed,  there  is  often,  as  at  Exeter 
and  Wells,  an  arrangement  of  arcading  in  niches  to 
resemble  it,  made  that  the  triplicity  might  be  retained. 
It  is  only  in  late  Perpendicular,  such  as  the  nave  of 
Canterbury  cathedral,  that  the  arrangement  is  omitted  : 
there  the  eye  is  at  once  dissatisfied.  Again,  the  triple 
orders  of  moulding,  which  are  so  much  more  frequent 
than  any  other  number,  may  be  supposed  to  refer  to  the 
same  thing.  The  altar  steps,  three,  or  some  multiple  of 
three,  certainly  do.  So  do  the  three  fingers  with  which 
Episcopal  Benediction  is  given.  And  this  is  a  very 
early  symbolism.  It  occurs  in  illuminated  MS.  We 
may  mention  one  (Harl.  5540)  of  the  thirteenth  century, 
where  it  forms  a  part  of  the  first  letter  of  S.  John's 
gospel.  So,  as  we  shall  presently  see,  are  Eastern 
triplets.  And  reference  is  constantly  made  to  the  same 
doctrine  in  bosses  :  we  may  mention  as  a  remarkable 
instance  one  that  occurs  in  Stamford,  S.  Mary's,  a  figure 
with  an  equilateral  triangle  in  its  mouth  :  thereby  setting 
forth  the  duty  of  the  preacher  to  proclaim  the  doctrine 
of  the  Trinity.  In  large  churches,  the  three  towers 
undoubtedly  proclaim  the  same  doctrine.  We  shall 
hereafter  show  that  neither  in  nave  and  aisles,  in  triplets, 
or  any  thing  else,  is  the  inequality  any  thing  else  than 
what  might  have  been  expected. 


Ixxxii  Introductory  Essay 

II.  The  Doctrine  of  Regeneration 

We  know,  as  a  fact,  that  from  the  earliest  times, 
baptisteries  and  fonts  were  octagonal.  We  know  also 
that  the  reason  assigned,  if  not  by  S.  Ambrose  himself 
at  least  by  one  of  his  contemporaries,  for  this  form  was, 
that  the  number  eight  was  symbolical  of  Regeneration. 
For  as  the  old  Creation  was  complete  in  seven  days,  so 
the  number  next  ensuing  may  well  be  significative  of 
the  new. 

Now  none  can  deny  that  very  much  the  greater 
number  of  fonts  are  in  this  shape.  To  prove  this  we 
will  refer  to  those  selected  by  the  Cambridge  Camden 
Society  in  the  appendix  to  the  second  edition  of  their 
'  Few  Words  to  Church-Builders.'     There  we  find. 


Octagonal. 

Of 

all  other  shapes 

n  Norman 

.      15      . 

•      43 

Early  English 

.      19      . 

•      30 

Decorated      . 

.      24      . 

I 

Perpendicular 

•     57     . 

2 

Total         115  76 

Now,  it  is  to  be  remembered,  that  the  superior  conveni- 
ence of  a  cylindrical  or  circular  form,  together  with  the 
wont  of  Norman  architects  rather  to  symbolise  facts 
than  doctrine,  accounts  for  the  comparatively  small 
number  of  octagonal  fonts  in  that  style  :  in  later  ages 
their  preponderance  is  overwhelming. 

The  symbolism  sculptured  on  the  sides  of  the  font 
hardly  falls  under  our  consideration  in  this  place.  And 
besides,  it  has  been  fully  detailed  in  the  publications  of 
the  Cambridge  Camden  Society,  and  of  Mr  Poole. 
Whether  the  general  octagonal  uses  of  piers  may  not 
arise  from  a  similar  design,  we  do  not  pretend  to  decide. 

One   of    the    most    apposite   illustrations    in   corbels^ 


Examples  of  Symbolism  Ixxxiii 

consists  in  three  fishes  intertwined  in  an  equilateral 
triangle ;  and  thus  typifying  our  regeneration  in  the 
Three  Persons  of  the  Ever-Blessed  Trinity.  For  it  need 
not  be  said,  that  the  fish  is  the  emblem  of  the  Christian, 
as  being  born  again  of  water.  The  mystical  vesica 
piscis  of  this  form  ()  wherein  the  Divinity,  and  (more 
rarely)  the  Blessed  Virgin  are  represented  has  no 
reference,  except  in  its  name  to  a  fish  ;  but  represents 
the  almond,  the  symbol  of  virginity,  and  self-production. 

III.  The  Atonement 

We  will  notice  in  the  third  place,  the  symbolical 
representation  of  the  great  doctrine  of  the  Atonement,  in 
the  ground  lines  and  general  arrangement  of  our 
churches. 

As  soon  as  ever  Christianity  possessed  temples  of 
her  own,  the  cruciform  shape  was,  we  have  seen, 
sometimes  adopted.  And  so,  as  we  all  know,  has  it 
continued  down  to  the  present  day.  England,  perhaps, 
has  fewer  examples  of  cross  churches  than  any  other 
country  :  the  proportion  of  those  which  bear  this  shape 
being  not  so  much  as  one  in  ten.  In  France,  on  the 
contrary_,  the  ratio  would  probably  be  inverted.  Into 
the  reason  of  this  remarkable  difference  we  shall  not 
now  inquire :  but  will  merely  remark,  that  many 
churches  which  do  not,  in  an  exterior  view,  appear  cruci- 
form, are  nevertheless,  from  their  internal  arrangements, 
really  so.  The  transepts  do  not  project  beyond  the 
aisles  :  but  have  distinct  transept  arches,  and  a  window 
of  much  larger  dimensions  than  those  in  the  aisles.  This 
principally  occurs  in  city  churches,  or  where  the  founders 
were  confined  for  want  of  room.  And  this  is  the  case  as 
well  in  churches  which  have  aisles  to  the  chancel,  as  in 
Godalming,  Surrey,  as  where  the  nave  alone  has  them, 


Ixxxiv  Introductory  Essay 

as  in  Holy  Rood,  Southampton.  They  will  be  distin- 
guished readily  on  the  outside  by  the  northern  and 
southern  gable.  In  some  cathedral  churches,  there  is  a 
double  cross  :  in  York,  this  perhaps  signifies  the  metro- 
political  dignity  of  that  church  ;  in  other  cases,  it  was 
probably  merely  a  method  of  imparting  greater  dignity 
to  the  building.  Some  churches — though  they  are  not 
frequent — are  in  the  form  of  a  Greek  Cross  :  that  is,  the 
four  arms  are  all  of  equal  length.  Darlington,  Durham, 
is  an  example  :  in  this  case  there  is  a  central  tower.  In 
some,  as  at  Westminster,  Gloucester,  and  S.  Albans,  the 
choir  runs  westward  of  the  transept ;  in  Seville,  almost 
the  whole  of  the  choir  is  locally  in  the  nave  ;  in  others, 
as  Ely,  it  does  not  extend  westward  so  far.  These 
peculiarities,  curious  in  themselves,  do  not  affect  the 
symbolism  :  and  probably  no  modification  of  meaning  is 
to  be  attached  to  them. 

Mr  Lewis  has  asserted,  that  in  early  churches,  a  cross 
was  marked  on  the  pavement,  the  upper  part  running 
into  the  chancel,  the  arms  extending  into  the  transepts, 
and  the  body  occupying  the  nave.  And  some  such 
arrangement,  or  rather  the  traces  of  it,  we  have  ourselves 
perhaps  noticed.  The  reason  it  was  given  up,  was 
probably  the  anathema  pronounced  by  the  second 
CEcumenical  Council,  on  those  who  should  tread  on  that 
holy  symbol. 

Thus,  in  the  ground  plan,  the  Cross  of  Christ  was 
preached.  It  is  often  said,  that  the  adjacent  chapels, 
more  especially  the  Lady  Chapel,  obscured  the  sym- 
bolism. But  it  must  be  remembered  that  a  ground  plan 
can  only  be  judged  of  in  two  methods  :  either  from  a 
height  above,  for  example,  the  tower  of  the  church  ;  or 
when  marked  out  on  paper.  It  is  surprising,  in  either  of 
these  cases,  how  easily  the  most  complex  cathedral 
resolves  itself  to  the  spectator's  eyes  into  a  cross. 


Examples  of  Syvibolisvi  lxxx\' 

In  looking  at  the  details  of  churches,  the  Cross  is 
marked  on  the  Dos-d'anes  and  plain  coffin  lids  of  the 
earliest  times  :  it  commences  the  later  inscriptions  on 
brass  :  it  surmounts  pinnacle,  and  gable,  and  porch  ;  it 
is  often  imprinted  on  the  jambs  of  the  principal  entrance, 
showing  the  exact  spot  touched  in  the  consecration  with 
chrism,"^  and  possibly  having  reference  to  the  blood 
sprinkled  at  the  Passover  on  the  Door  Post :  and  finally, 
in  a  more  august  form,  is  erected  in  the  churchyard. 
And  here  we  may  notice  another  curious  and  beautiful 
expression  of  Catholic  feeling.t  It  is  very  uncommon 
to  find  a  plain  cross  surmounting  a  church  :  the  whole 
force  of  Christian  art  has  sometimes  been  expended  in 
wreathing  and  embellishing  the  instrument  of  redemp- 
tion :  flowers,  and  figures,  and  foliage  are  lavished  upon 
it.  And  why  ?  Because  that  which  was  once  the  by- 
word of  Pagans,  the  instrument  of  scorn  and  of  suffering, 
has  become  the  symbol  of  Hope  and  of  Glory,  of  Joy, 
and  of  Eternal  Felicity  ;  and  its  material  expression  has 

*  It  is  proper  to  distinguish  between  Dedication  Crosses,  which  are 
generally  of  considerable  size,  examples  of  which  may  be  seen  in 
Moorlinch,  Somersetshire,  and  those  small  crosses  in  door  jambs,  as  in 
Preston,  Sussex,  the  use  of  which  is  not  ver}'  clear,  but  which  were  perhaps 
intended  to  remind  the  entering  worshipper  to  cross  himself.  At  Yatton, 
Somersetshire,  inside  the  northern  door,  and  towards  the  east,  is  a  large 
quatrefoil-fashioned  cross  :  this  perhaps  pointed  out  a  now  destroyed 
benatura. 

f  That  there  are  some  plain  crosses,  cannot  be  denied — more  especiall}' 
that  on  which  the  weathercock  is  placed.  A  little  consideration  will, 
perhaps,  clear  up  this  difficulty.  The  cross  may  be  viewed  in  two  distinct 
lights.  It  may  either  set  forth  that  on  which  our  Redeemer  suffered — 
in  which  case  it  is  the  symbol  of  glory  :  or  it  may  image  that  Cross  which 
every  true  Christian  is  to  take  up — in  which  case  it  may  still  be  called  the 
Symbol  of  Shame.  In  the  latter  signification,  it  may  well  be  quite  plain. 
But,  inasmuch  as  our  ancestors  looked  more  to  the  Passion  of  Christ  than 
to  their  own  unworthiness,  the  former  symbol  is  that  which  generally 
occurs.  Yet  not  always  on  the  church  spire,  perhaps  for  this  reason  : — 
the  spire  urges  us,  by  its  upward  tendenc)'',  to  press  on  towards  our 
heavenly  home  —  a  home  which  can  only  be  reached  by  the  cheerful 
bearing  of  that  cross  b)'  means  of  which  (as  it  were)  it  points.  The  cross 
therefore  is  here,  with  propriety,  plain. 

F 


Ixxxvi  Introductory  Essay 

altered  proportionately.  In  that  the  arms  frequently 
end  in  leaves  and  flowers,  they  signify  the  flourishing 
and  continual  increase  of  that  Church  which  was  planted 
on  Mount  Calvary.  The  Crown  of  Thorns  is  sometimes 
wreathed  around  them  :  but  so,  that  it  should  rather 
resemble  a  Crown  of  Glory.  The  instruments  of  the 
Passion  are,  as  every  one  knows,  of  the  most  ordinary 
occurrence.  The  commonest  of  these  are — the  Cross, 
the  Crown  of  Thorns,  the  Spear,  the  Scourge,  the  Nails, 
and  the  Sponge  on  the  pole.  But  in  the  Suffolk  and 
Somersetshire  churches  many  others  are  added.  Their 
position  is  various :  sometimes,  as  in  Stogumber,  Somer- 
setshire, they  appear  amidst  the  foliage  of  a  perpendicular 
capital  :  sometimes,  as  in  the  Suffolk  churches,  they  are 
found  in  the  open  seats :  often  in  bosses,  often  in  brasses, 
often  in  stained  glass;  and  sometimes  the  angel  that 
supports  a  bracket  holds  them  portrayed  on  a  shield. 
The  Five  Wounds  are  also  often  found.  These  are 
represented  by  a  heart,  between  two  hands  and  two  feet, 
each  pierced  ;  or  by  a  heart  pierced  with  five  wounds,  as 
in  a  brass  at  King's  College  chapel,  Cambridge.  The 
instruments  of  the  Passion  may  sometimes  be  seen 
amongst  the  volutes  of  the  stem  of  the  churchyard 
cross :  examples  occur  at  Belleville,  near  Havre,  in 
Normandy,  and  Santa  Cruz,  in  Madeira. 

Again,  the  very  position  of  our  blessed  Saviour  on  the 
Cross  as  represented  in  the  great  rood  and  in  stained 
glass,  is  not  without  a  meaning.  In  modern  paintings, 
the  arms  are  high  above  the  head,  the  whole  weight  of 
the  body  seeming  to  rest  upon  them.  And  this,  besides 
its  literal  truth,  gives  occasion  to  that  miserable  display 
of  anatomical  knowledge  in  which  such  pictures  so  much 
abound.  The  Catholic  representation  pictures  the  arms 
as  extended  horizontally  :  thereby  signifying  how  the 
Saviour,  when   extended   on   the   Cross,  embraced  the 


Exajtiples  of  Synibolisin  Ixxxvii 

whole  world."*  Thus,  as  it  ever  ought  to  be,  is  physical 
sacrificed  to  moral  truth.  Perhaps  for  a  similar  reason 
S.  Longinus  is  represented  as  piercing  the  Right  Side, 
instead  of  the  Left  :  and  in  a  representation  of  the  Five 
Wounds,  it  is  the  right  side  of  the  breast  that  is  pierced 
(as  in  a  brass  at  Southfleet,  Kent)  ;  that  being  the  side 
of  the  greatest  strength,  and  thereby  typifying  the 
strength  of  that  love  wherewith  our  Redeemer  loved  us. 
[But  this  may  be  doubted.  For  it  appears  pretty  clear 
that  the  ancient  Church  considered  the  Right  Side  to 
have  been  that  whi(!h  was  really  pierced.  According  to 
modern  ideas,  the  effusion  of  the  water  was  not  a  miracle. 
S.  John  undoubtedly  considered  it  not  only  a  miracle,  but 
one  of  the  most  extraordinary  which  he  had  to  relate, 
seeming  to  stop  the  mouth  of  the  objector  by  insisting 
on  the  fact,  that  he  himself  was  an  eye-w^'tness.]  In 
some  old  roods,  a  still  further  departure  was  made  from 
literal  truth :  the  Saviour  was  represented  on  the  Cross, 
as  a  crowned  king,  arrayed  in  royal  apparel.t  And 
his  figure  was  constantly  represented  as  larger  than  that 
of  His  attendants,  His  Blessed  Mother,  and  S.  John, 
thereby  signifying  his  immeasurable  superiority  over  the 
highest  of  human  beings. 

Another  reference  to  the  Atonement  will  be  found  in 
the  deviation  which  the  line  of  the  chancel  often  presents 
from  that  of  the  nave.  It  is  sometimes  to  the  north, 
but    more  frequently  to  the  south.      There  are    many 

*  However,  in  late  stained  glass,  the  modern  position  is  sometimes 
found ;  as  in  a  Crucifixion  represented  in  the  east  window  of  the  north 
aisle,  in  Wiscombe  church,  Somersetshire. 

f  To  this  we  may  add  the  conventional  representation  of  Royal  Saints, 
such  as  S.  Edmund,  wearing^  their  kingly  crowns  during  their  passion. 
That  such  conventional  symbolism  is  natural  to  us  may  be  shown  by 
alluding  (without  irreverence  in  this  connection)  to  the  way  in  which 
kings  are  alwa)'s  figured  with  crown  and  orb  in  popular  prints  :  and  even, 
as  in  a  sign-post  at  Leighterton,  Gloucestershire,  King  Charles  II,  hiding 
himself  in  the  Royal  Oak,  is  arrayed  in  all  the  insignia  of  majesty. 


Ixxxviii  Introductory  Essay 

more  churches  in  which  it  occurs  than  those  who  have 
not  examined  the  subject  would  believe  :  perhaps  it  is 
not  too  much  to  say  that  it  may  be  noticed  in  a  quarter 
of  those  in  England.  Of  our  cathedrals,  it  is  most 
strongly  marked  in  York  and  Lichfield :  among  the  parish 
churches  in  which  we  have  observed  it,  none  have  it  so 
strongly  as  Eastbourne  and  Bosham,  in  Sussex,  and  S. 
Michael's  at  Coventry  :  in  all  of  which  the  most  casual 
glance  could  not  but  detect  the  peculiarity  of  appearance 
it  occasions.  This  arrangement  represents  the  inclination 
of  our  Saviour's  Head  on  the  Cross.  In  roods  the  Head 
generally  inclines  to  the  left 

Mr  Poole,  after  noticing  the  fact  in  York  minster, 
seems  inclined  to  attribute  it  to  a  desire  of  evading  the 
old  foundation  lines  of  that  church,  which  induced  the 
builders  to  deviate  a  little  from  the  straight  line,  rather 
than  encounter  the  difficulty  of  removing  this  obstacle. 
But  in  the  first  place,  however  much  modern  church 
builders  might  bethink  themselves  of  such  an  expedient, 
it  is  not  at  all  in  the  character  of  the  church  architects 
of  other  days  :  and  in  the  second,  the  explanation  is 
applicable  to  York  alone,  one  only  out  of  many  hundred 
churches  so  distinguished. 

IV.  The  Communion  of  Saints 

Next,  we  will  notice  the  effect  which  the  Doctrine  of 
the  Communion  of  Saints  has  exercised  in  the  designs 
of  churches. 

In  the  ground  plan  of  small  churches  there  is  little 
which  seems  to  bear  on  this  subject.  The  principal 
references  to  departed  saints  occur  in  the  stained  glass, 
in  the  rood  screen,  in  niches,  in  the  canopies  of  monu- 
ments, and  in  brasses.  Monuments,  in  particular,  often 
afford  some  beautiful  ideas,  among  which  we  may  notice 


Examples  of  Symbolism  Ixxxix 

the  angels  which  often  are  seated  at  the  head  of  the 
effigy,  supporting  the  helmet  or  pillow,  and  seeming  to 
point  out  the  care  of  angels  for  the  saints.  In 
cathedrals,  however,  the  chapels  have  a  very  considerable 
effect  upon  the  ground  plan  :  though  we  cannot  agree 
with  Mr  Poole  that  such  a  modification  of  the  principal 
lines  of  the  building  for  the  reception  of  these  shrines 
and  oratories,  is  necessarily  uncatholic.  He  principally 
objects  to  the  position  of  the  Lady  Chapel  at  the  east 
end,  above,  as  he  expresses  it,  the  High  Altar.  Now 
we  believe  the  Lady  Chapel  to  have  occupied  that  place 
merely  on  grounds  of  convenience  :  not  from  any  design 
— which  it  is  shocking  to  imagine — of  exalting  the 
Blessed  Virgin  to  any  participation  in  the  honours  of 
the  Deity.  Sometimes,  as  at  Durham,  this  chapel  is  at 
the  west  end :  in  country  churches,  it  generally  occupied 
the  east  end  of  the  north  or  south  aisle  :  and  some- 
times is  placed  over  the  chancel,  as  in  Compton,  Surrey, 
Compton  Martin,  Somerset,  and  Darenth,  Kent ;  or  over 
the  porch,  as  at  Fordham,  Cambridgeshire.  At  Bristol 
cathedral  it  is  on  the  north  side  of  the  choir.  That 
the  position  of  the  Lady  Chapel  at  the  east  end  adds 
greatly  to  the  beauty  of  the  building  wall  hardly  be 
denied  on  a  comparison  of  York,  or  Lincoln,  or  Peter- 
boroucfh  with  Lichfield,  as  it  now  is. 


CHAPTER  VIII 

EXAMPLES   OF   SYMBOLISM    CONTINUED 

We  come  now,  according  to  the  plan  we  laid  down,  to 
speak  of  the  symbolism  of  some  particular  features  of  a 
church,  which  do  not  fall  so  well  under  any  of  the  four 
heads  which  we  have  been  considering.  And  firstly,  of 
windows. 

The  primary  idea  shadowed  forth  in  every  one  of  the 
styles,  is  the  saying  of  our  Lord  to  His  disciples,  ye 
are  the  light  of  the  world.  More  simply  set  forth  at 
first,  this  notion  acquired,  in  the  course  of  time,  various 
methods  of  expression,  and  was  subjected  to  different 
modifications  ;  but  we  must  retain  it  as  the  ground  work 
or  we  shall  be  in  danger  of  mistaking  the  true  meaning 
of  ancient  church  architects. 

In  Norman,  then,  and  early  English,  the  single  lights 
north  and  south,  set  forth  the  Apostles  and  Doctors 
who  have  shined  forth  in  their  time  as  the  lights  of  the 
Church  :  and  the  rich  pattern  of  flowerwork  wherewith 
the  stained  glass  in  them  was  decked,  represented  the 
variety  of  graces  in  each.  But  to  have  symbolised  the 
servants  without  the  Master,  the  members  without  the 
Head,  had  been  at  variance  with  all  the  Catholic  Church 
has  ever  practised.  Looking  therefore  to  the  east  end, 
we  behold  that  well-known  feature,  the  Triplet :  setting 


Examples  of  Symbolism  xci 

forth  the  Most  Holy  and  Undivided  Trinity.^  Nor  is 
this  all :  to  denote  that  all  the  Church  has,  and  all  She 
is,  is  from  above,  the  string  course,  springing  from  the 
eastern  triplet,  runs  round  the  whole  church  (often  both 
within  and  without,)  binding  it,  as  it  were,  in  and 
connecting  every  other  light,  with  those  at  the  east. 
Again,  the  Western  Door,  as  we  shall  see,  symbolised 
Christ :  and  two  lights,  typical  of  His  two  natures,  are 
therefore  generally  placed  over  it.  There  are,  un- 
doubtedly, instances  of  western  triplets :  though  we 
think  that  the  Camden  Society  has  well  explained  these. 

In  some  cases,  there  is  a  series  of  couplets  on  each 
side  of  the  church  :  and,  taking  the  hint  from  Durandus, 
we  may  interpret  this  arrangement  of  the  mission  of  the 
Apostles  two  and  two. 

A  series  of  triplets  as  in  Salisbury  cathedral,  and  the 
Lady  Chapel  of  Bristol,  is  very  rare  :  and,  of  course,  not 
objectionable  on  any  other  grounds  than  that  of  the  too 
cheap  use  of  a  most  beautiful  feature. 

So  far  all  is  simple  :  but  as  we  approach  the  decorated 
style,  the  symbolism  becomes  excessively  complicated. 
The  principal  doctrines  of  the  Catholic  Church  are  set 
forth  in  each  window  :  and  to  unravel  the  whole  of  these 
is  often  a  task  of  no  small  difficulty.  We  shall  proceed 
to  give  a  few  examples,  with  the  explanation  which 
appears  to  us  probable :  entreating  the  reader  to 
remember,  that  if  in  any  instance  our  conjectures  should 
appear  unfounded,  the  failure  of  probability  in  one  case 
throws  no  discredit  on  the  others,  and  still  less  does  it 
invalidate  the  system.  Durandus's  silence  on  the 
language  of  tracery  is  easily  explained  by  the  considera- 
tion,   that    assign    as    late   a   date    as    we   will    to   the 

»  We  read,  in  the  legend  of  S.  Barbara,  that,  being  confined  by  her 
father  in  a  room  where  were  two  windows  only,  she  added  a  third,  by  way 
of  setting  forth  this  Mystery. 


xcii  Introductory  Essay 

publication  of  his  work,  it  came  forth  while  the  Early 
English  style  was  yet  in  existence  :  and  his  silence  on 
triplets  only  proves,  what  is  well  known  to  ecclesio- 
logists,  that  they  are  far  less  common  in  foreign  than  in 
our  own  architecture. 

In  Norman  windows  the  wheel  window  is  conspicuous. 
This,  whether  formed  with  the  radii  like  those  of  Bar- 
freston,  or  of  the  Temple  church,  represent  (as  we  shall 
presently  observe  that  Norman  symbolism  usually  does 
represent)  an  historical  fact:  namely,  the  martyrdom  of 
S.  Catherine.  The  celebrity  of  this  Virgin  Martyr  may 
tend  to  explain  why  she  should  be  so  far  honoured  :  a 
celebrity  which  has  descended  to  our  own  day  in  the 
common  sign  of  the  Cat  and  Wheel :  as  well  as  the  fire- 
work so  denominated. 

Of  Norman  triplets  there  are  not  many  to  which  we 
can  refer.  The  tower  of  Winchester,  however,  present- 
ing one  on  each  face,  is  a  noble  example.  The  south- 
eastern transept  of  Rochester,  though  later,  is  equally  in 
point :  it  contains  two  triplets,  far  apart,  and  one  disposed 
above  the  other.  The  west  front  of  S.  Etienne  at  Caen 
is  a  well-known  instance. 

The  earliest  symbolism  of  Early  English  triplets  re- 
presented the  Trinity  alone;  the  Trinity  in  Unity  was 
reserved  for  a  somewhat  later  period.  And  this  was 
typified  by  the  hood  moulding  thrown  across  the  three 
lights.  At  other  times  a  quatre-foiled,  or  cinque-foiled, 
circle  was  placed  at  some  little  distance  above  the 
triplet :  thus  typifying  the  Crown  which  befits  the 
Majesty  of  the  King  of  Kings.  And  the  same  Crown  is 
often  exhibited  above  the  western  couplet.  But,  for  as 
much  as  we  are  '  compelled  by  the  Christian  verity  to 
acknowledge  every  person  by  Himself  to  be  God  and 
Lord,'  a  crown  is  sometimes  represented  over  each  light 
of  the  triplet,  as  in  Wimborne  minster. 


Examples  of  Symbolism  xciii 

Another  method  of  representing  the  same  doctrine 
was  by  a  simple  equilateral  triangle  for  a  window : 
whether  plain,  of  which  there  are  many  examples,  or 
with  the  toothed  ornament,  as  in  the  famous  example  at 
York  minster. 

S.  Giles's  at  Oxford  has  windows,  the  tracery  of 
which  will  serve  as  an  example  of  many  :  it  has  tJiree 
/"/'^-foiled  lights,  with  tJiree  quatre-foiled  circles,  arranged 
triangle-wise  in  the  head. 

This  type  is  a  little  varied  in  S.  Mary  Magdalene's 
church,  in  the  same  city,  by  the  introduction  of  the  ogee 
form. 

Berkeley  church  has  a  wheel  window  containing  three 
quatre-foils  :  the  three  spaces  left  between  them  and  the 
line  being  /'/r-foiled. 

The  east  windows  of  Dunchurch  and  Fen  Stanton 
have  been  explained  in  the  publications  of  the  Cam- 
bridge Camden  Society  :  the  former  in  their  '  Few  Words 
to  Church-Builders,'  the  latter  in  their  illustrations  of 
monumental  brasses.  Part  iv. 

The  south  transept  of  Chichester  cathedral  is  a 
glorious  specimen  of  decorated  symbolism.  In  the 
gable  is  a  Marygold,  containing  two  intersecting  equila- 
teral ^'rZ-angles  :  the  six  apices  of^  these  are  j-^,t'-foiled  : 
the  interior  Jiex-2.^on  is  beautifully  worked  in  six  leaves. 
The  lower  window  seven  lights :  in  the  head  is  an 
equilateral  spherical  ^'rZ-angle,  containing  a  large  tre- 
foil,  intersected  by  a  smaller  tre-ioW.  Here  we  have  the 
Holy  Trinity,  the  Divine  Attributes,  the  perfection  of 
the  Deity. 

A  window  in  Merton  College  chapel  has  three  lights  : 
with  a  circle  in  the  head  containing  six  j-^,i'-foils. 

Broughton,  Oxon,  has  in  the  head  of  one  of  its  windows 
a  circle,  containing  two  intersecting  equilateral  triangles, 
the  six  apices,  and  six  spaces  around,  being  /r^-foiled. 


xciv  Introductory  Essay 

The  east  jend  of  Lincoln,  though  far  inferior  to  the 
south  transept  of  Chichester,  is  nevertheless  highly  sym- 
bolical. The  east  window  of  each  of  the  aisles  has 
three  lights,  with  three  foliated  circles,  disposed  triangle- 
wise  in  the  head.  The  great  east  window  has  eight 
lights  in  two  divisions,  each  whereof  has  three  foliated 
circles  in  the  head  :  and  in  the  apex  of  the  window  is  a 
circle  containing  seven  foliations.  The  upper  window 
has  a  circle  of  eight  foliations  in  the  head  :  and  in  the 
apex  of  the  gable  is  an  equilateral  trefoil. 

The  next  element  introduced  was  the  consideration  of 
the  Six  Attributes  of  the  Deity.  One  of  the  simplest 
examples  was  to  be  found  in  the  west  window  of  the 
north  aisle  of  S.  Nicholas,  at  Guildford  :  a  plain  circle, 
containing  six  /r^-foils :  these  are  arranged  in  two  tri- 
angles,  each  containing  three  /r^-foils,  and  the  two  sets 
are  varied. 

The  clerestory  of  Lichfield  cathedral  (circ.  1300),  is 
a  series  of  spherical  /^/-angles,  each  containing  three 
/r^-foils. 

A  similar  clerestory  occurs  in  the  north-west  transept 
of  Hereford  cathedral,  and  the  same  idea  is  repeated  in 
its  triforium  :  a  series  of  three  //^-foiled  lights,  with  tJiree 
circles  in  the  head. 

The  east  end  of  Lichfield  symbolises  most  strikingly 
the  same  glorious  doctrine.  The  apse  is  /r/'-gonal :  the 
windows  of  each  side  are  the  same  :  each  is  of  tJiree 
lights,  with  six  tre-foils  (emblematical  of  the  six  attri- 
butes) disposed  above  in  the  form  of  an  equilateral 
/r/"-angle. 

The  east  end  of  Chichester  is  rather  earlier,  but  intro- 
duces yet  another  element.  Here  we  have  a  triplet : 
and  at  some  height  above  it,  a  wheel-window  of  seven 
circles  :  symbolising  therefore  eternity  and  perfection. 

The  triforium  and  clerestory  of  Carlisle  are  singular 


Examples  of  Syvibolisni  xcv 

symbols  of  the  doctrine  of  the  Trinit}-.  The  former  has 
in  each  bay  three  adjacent  equal  lancets.  The  latter  is 
a  series  of  triplets  ;  the  central  window  in  each  being 
composed  of  three  lights.  We  may  observe,  by  the 
way,  that  three  adjacent  equal  lancets  are  hardly  ever 
found,  whatever  the  reason  may  be.  We  know  but  of 
three  examples  :  in  the  churches  of  Bosham,  Sussex, 
Godalming,  Surrey,  and  S.  Mary-le-Crypt,  Gloucester  : 
and  in  all  these  cases  they  occupy  the  same  position, 
the  south  east  end  of  the  chancel,  or  chancel  aisle. 

Dorchester  church,  Oxfordshire,  has  for  one  of  its 
windows  an  equilateral  spherical  triangle  with  three 
heads,  or  knops,  one  at  each  angle. 

We  are  now  in  a  purely  decorated  age.  And  as  one 
of  its  earliest  windows  we  may  mention  that  in  the 
Bishop  of  Winchester's  Palace  at  Southwark.  It  was  a 
wheel,  and  contained  two  intersecting  equilateral  tri- 
angles  :  around  them  were  six  j^x-foiled  triangles  the 
hexagon  in  the  centre  containing  a  star  of  six  greater 
and  six  smaller  rays.  Here,  of  course,  the  Blessed 
Trinity  and  the  divine  and  human  natures  were  set 
forth.* 

*  We  may  perhaps  be  allowed  to  say  a  few  words  here  on  the  subject  of 
those  singular  windows  which  the  Cambridge  Camden  Society  has  called 
Lychnoscopes. 

It  appears,  that  in  Early  English  churches,  the  westernmost  window 
on  the  south  side  of  the  chancel  is  both  lower  than,  and  in  other  ways 
(particularly  by  a  transom)  distinguished  from  the  rest.  It  is  sometimes 
merely  a  square  aperture,  as  in  some  churches  in  the  Weald  of  Sussex  : 
sometimes  a  small  ogee-headed  light,  as  in  old  Shoreham  :  sometimes, 
where  the  south  side  of  the  chancel  is  lighted  by  a  series  of  lancets,  the 
westernmost,  as  in  Chiddingfold,  Sussex,  is  transomed,  where  the  others 
end,  and  carried  down  lower;  sometimes  the  lower  part  appears  to  have 
been  originally  blocked,  as  in  Kemerton,  Gloucestershire,  and  Kingstone 
next  Lewes,  Sussex  :  sometimes  there  are  remains  of  clamps,  as  at  Buck- 
land,  Kent,  sometimes  of  shutters.  Again,  sometimes  there  are  two,  one 
north,  the  other  south  of  the  chancel :  sometimes  the  same  arrangement 
is  found  S.E.  of  the  nave.  On  the  other  hand,  it  is  never  found  in  any 
but  a  parish  church  :  never  in  late  work  :  seldom  is  it  ornamented.  We 
will  give  a  few  remarkable  instances.  I.  Ditider^  Somersetshire.  Here 
there  is  a  double  Ijxhnoscope,  north  and  south :  the  date  is  late  Early 


xcvi  Introductory  Essay 

The  symbolism  of  the  more  comphcated  decorated 
windows  it  is  next  to  impossible  to  explain.  Carlisle 
and  York  have  doubtless  their  appropriate  meaning  ; 
but  who  will  now  pretend  to  expound  it  ? 

One  exception  we  may  make  : — the  east  window  of 
Bristol  cathedral.      It  is  of  seven  lights,  but  so  much 

English,  and  the  specimen  is  unique  from  there  being  a  rude  moulding  in 
the  window  arch.  2.  Othery^  Somersetshire.  The  lychnoscope  itself  is 
here  blocked  :  it  is  square-headed,  and  of  two  lights  :  date  probably  Early 
Decorated.  The  church  is  cruciform,  and  a  central  perpendicular  tower 
was  subsequently  erected.  One  of  the  diagonal  buttresses  is  thrown  out 
at  a  distance  of  some  three  feet  from  the  window,  so  as  to  hide  it  :  and  an 
oblique  square  hole  has  been  cut  through  the  masonry  of  the  buttress. 
This  is  the  more  remarkable,  because  there  are  stalls  in  the  chancel,  of 
perpendicular  work,  which  would  seem  to  render  any  window  in  that 
position  useless.  3.  Cliriston^  Somersetshire.  Here,  almost  close  to  the 
ground^  is  a  horizontal  slit  which  appears  never  to  have  been  glazed.  This 
is  an  early  Norman  church.  So  at  Albury,  Surrey,  at  the  S.E.  end  of  the 
south  aisle.  4.  S.  Appolline^  Guernsey.  This  church  is  of  the  same  date 
as,  or  may  be  earlier  than,  the  last.  The  windows  are  rude  and  square- 
headed  slits  :  the  lychnoscope  is  transomed.  5.  Preston^  Sussex.  There 
are  three  windows  in  the  south  of  the  chancel,  which  rise  one  above  the 
other,  like  sedilia,  to  the  east.  6.  Loxton^  Somersetshire.  This  is  an 
Early  English  church  with  a  south  western  tower  serving  as  porch. 
From  the  eastern  side  of  this  a  long  slit  is  carried  through  the  nave  wall, 
a  distance  of  some  twenty  feet,  and  exactly  commanding  a  view  of  the 
altar.  It  is  grated  at  the  west  end,  not  glazed  :  the  eastern  end  has  long 
been  blocked  up.  Way  is  made  for  it  by  a  bulge  of  the  wall  in  the  angle 
formed  towards  the  east  by  the  tower  and  nave.  This  seems  to  form  a 
kind  of  connecting  link  between  the  hagioscope  and  the  lychnoscope. 

With  these  windows  we  will -venture  to  connect  those  extremely  rare 
ones,  three  adjacent,  unconnected,  equal,  lancets,  as  occurring  of  the  same 
date  at  the  same  position.  There  is  again  another  kind  of  lychnoscope 
only  found  where  the  chancel  has  aisles.  A  panel  of  the  parclose,  or 
wooden  screen,  behind  the  longitudinal  stalls,  is  sometimes  found  pierced 
with  a  small  quatrefoil,  at  the  S.W.  part  of  the  chancel.  This  is  vulgarly 
called  a  confessional.  It  seems,  however,  clearly  connected  with  the 
lychnoscope.  Examples  are  found  at  Erith,  Kent,  and  Sundridge  in  the 
same  county.  Perhaps  also  the  curious  slit  in  the  south  wall  of  the 
chancel  of  S.  Michael's  church,  Cambridge,  communicating  with  a  south 
chantry  chapel  is  another  variety. 

From  the  above  facts  we  deduce  the  following  remarks  :  i.  That  the 
necessity  for  a  lychnoscope  must  in  some  cases  have  been  very  urgent  :  as 
may  be  proved  by  the  example,  at  Othery,  where  a  buttress  is  much  injured 
to  form  one.  2.  But  yet  this  need  was  not  universal,  because  there  are 
many  churches  in  which  the  arrangement  does  not  occur.  3.  That  it  ap- 
pears, strictly  speaking,  a  parochial  arrangement,  not  being  found  in 
cathedral  or  collegiate  churches.  4.  That  smaller  buildings  rather  than 
larger  are  marked  with  it :   it  seldom  occurs  where  there  are  aisles  to  the 


Examples  of  Syinbolisin  xcvii 

prominence  is  given  to  the  three  central  ones,  as 
strongly  to  set  forth  the  Most  Holy  Trinity  :  over  thena 
is  a  crown  of  six  leaves  and  by  the  numerous  winged 
foliations  around  them,  the  Heavenly  Hierarchy  may, 
very  probably,  be  understood. 

chancel.  5.  That,  where  eniplo)'ed,  lychnoscopes  were  only  used  occa- 
sionally ;  else  the  shutters  which  have  evidently  sometimes  existed,  would 
have  been  useless.  6,  That  they  are  very  seldom  ornamented,  and  never 
have  stained  o^lass.  7-  That  in  the  Perpendicular  era  they  c^enerally, 
though  not  universally,  ceased  to  be  used.  8.  That,  a  large  sill  seems  to 
have  been  a  requisite  to  them.  9.  That,  where  the  upper  part  is  glazed, 
the  lower  part  often  was  not,  as  in  the  Decorated  lychnoscope  at  Beckford, 
Gloucestershire.  The  principal  hypotheses  to  explain  the  use  of  this 
arrangement  are  :  i.  Dr  Rock's.  That  it  was  a  contrivance  by  which 
lepers  might  see  the  Elevation  of  the  Host.  But  the  structure  of  the 
greater  part  of  these  windows  forbids  this  idea  :  many  instances  occur  in 
which  it  is  splayed  away  from  the  Altar,  none  (except  that  at  Loxton,  and 
a  doubtful  case  at  VVinscombe,  Somersetshire,  where  a  perpendicular  addi- 
tion has  been  made)  in  which  it  is  splayed  towards  it.  2.  That  of  the 
Cambridge  Camden  Society,  that  it  was  for  watching  the  Paschal  light. 
But  this,  besides  being  a  priori  improbable  is  refuted  by  that  at  Othery. 
Here  the  eye  has  to  look  through  two  apertures  at  some  distance  from  each 
other,  and  therefore  can  command  only  a  very  small  field  on  exactly  the 
opposite  side  of  the  chancel.  3.  It  has  been  imagined  bj  some  that  it  was 
for  confession.  The  idea  of  confession  near  an  altar  sufficiently  refutes 
itself ;  but  furthermore,  some  of  these  openings  are  so  very  low  down  that 
the  thing  would  be  impossible.  Two  solitary  facts  more,  though  they 
throw  no  light  on  the  subject,  may  yet  be  mentioned.  I.  In  the  church  of 
S.  Amaro,  near  Funchal,  in  Madeira,  is  a  grating  at  the  west-end  like  that 
at  Loxton.  Its  use  is  now  said  to  be  to  cool  the  church,  though  in  that 
case  one  should  have  expected  to  meet  it  elsewhere.  2.  In  Sennen  church 
by  the  Land's  End,  there  is  said  to  have  been  a  lychnoscope  (now  no 
longer  existing)  used  to  take  in  the  tithe-milk.  We  may  gather  on  the 
whole,  I.  that  lychnoscopes  could  not  have  been  used  to  look  into  a  church 
2.  Nor  to  hand  anything  in  or  out.  Both  these  are  sufficiently  disproved 
b}'  Othery,  3.  Nor  to  speak  through.  But  one  can  hardly  imagine  any 
other  use,  except  it  were  to  look  out  of  the  church.  We  are  inclined  to 
think  that  it  was  in  some  way  connected  with  the  ringing  of  the  bells,  or  of 
the  sancte  bell.  Where  the  tower  is  central,  we  very  often  find  it :  as  at 
Old  Shoreham  and  Alfriston,  Sussex  :  at  Loxton  it  is  evidently  for  some 
purpose  connected  with  the  tower.  So  in  Beckford,  which  has  a  central 
tower ;  and  Uflfington,  Berks,  a  cross  church.  And  the  place  where  the 
sancte  bell  was  rung  is  exactly  between  a  double  lychnoscope.  But  what  the 
particular  use  might  have  been  we  will  not  pretend  to  guess.  We  will  con- 
clude this  long  note  by  a  question  as  to  the  authority  for  calling  the  small 
chancel  door,  the  Priesfs  Door.  It  is  never  (originally)  furnished  with  a 
lock,  but  always  with  an  interior  bar,  thus  showing  that  it  could  only  have 
been  used  from  the  inside.  So  the  priest  could  never  have  entered  the 
church  by  this  way,  unless  the  door  were  previously  opened  for  him. 


xcviii  Introductory  Essay 

IL  Doors 

Durandus  has  given  us  a  clue  to  the  symbolical 
meaning  which  these  generally  present,  by  directing  our 
attention  to  that  saying  of  our  Lord's,  /  am  the  door. 
And  this,  uttered  as  tradition  reports  it  to  have  been,  in 
reference  to  the  Gate  of  the  Temple,  on  which  the 
Saviour's  eyes  were  then  fixed,  gives  additional  force  to 
the  allusion. 

In  small  churches,  doors  are  seldom  the  subject  of 
much  symbolical  ornament,  except  in  the  Norman  style  ; 
but  in  cathedrals,  some  of  the  most  strikingly  figurative 
arrangements  are  often  thrown  into  them.  The  Person, 
the  Miracles,  or  the  Doctrines  of  our  Lord  are  here 
frequently  set  forth.  He  is  sometimes,  especially  in  the 
tympanum  of  Norman  doors,  as  at  Egleton  in  Rutland, 
represented  as  described  in  the  Apocalyptic  vision  ;  with 
a  sword  in  His  mouth.  More  frequently,  however,  with 
His  Blessed  Mother  ;  in  order,  perhaps,  to  connect  His 
entrance  into  the  world  with  ours  into  the  Church,  which 
He  thereby  gathered  together.  This  in  the  south 
entrance  of  Lincoln  minster,  is  enclosed  in  a  quatre-foil : 
because  the  birth  of  Christ  is  announced  by  the  four 
evangelists ;  and  angels  are  represented  around  it  in 
attitudes  of  adoration.  A  singular,  and  indeed  irre- 
verent symbol,  is  to  be  seen  in  a  door  of  Lisieux  church: 
the  Holy  Ghost  descending  on  the  Blessed  Virgin,  and 
the  infant  Saviour  following  Him.  In  the  entrance  to 
the  cloisters  of  Norwich  cathedral,  the  door  arch  is  filled 
by  nine  niches,  the  central  one  being  occupied  by  the 
Saviour,  the  others  by  saints.  But  this  arrangement  is 
much  more  common  in  French  churches  :  where  two,  or 
even  three  rows  of  saints  in  the  architrave  are  not 
uncommon  :  witness  the  south  and  west  doors  of  S. 
Germain,  at  Amiens,  and  a  west  door  of  S.  Etienne,  at 


Examples  of  SyjJibolisiii  xcix 

Beauvais.  This  is  sometimes,  in  late  Flamboyant  work, 
carried  to  an  absurd  extent :  in  a  south  door  of  Gisors, 
two  niches  actually  hang  down  out  of  the  soffit.  Early 
English  doors  are  generally  double,  thereby  representing 
the  Two  Natures  of  our  Saviour  :  but  embraced  by  one 
arch,  to  set  forth  His  One  Person.  So  the  celebrated 
door  in  Southwell  minster  :  the  west  door  in  the  Galilee 
of  Ely  cathedral :  the  entrance  to  the  chapter  House,  at 
Salisbury  ;  the  west  door  of  the  same  :  so  the  decorated 
west  door  of  York  ;  so  the  door  to  the  Chapter  House 
there,  of  which  the  inscription  truly  says :  Ut  Rosa  Phlos 
phlorum^  sic  est  dojnus  ista  Domorum :  so  the  west  door 
and  entrance  to  the  Chapter  House  of  Wells.  The  west 
door  of  Higham  Ferrars  has  the  Saviour's  triumphal 
entrance  into  Jerusalem,  over  the  double  western  doors. 
And  this  is  the  case  in  one  of  the  doors  of  Seville 
cathedral.  Both  these  connect  the  ideas  of  His  entrance 
into  the  temporal,  with  that  of  ours  into  the  spiritual, 
Jerusalem.  In  these  symbolical  doorways,  we  have  one 
proof  of  the  immeasurable  superiority  of  English  over 
French  architecture  :  compare  any  of  the  above  named 
with  the  celebrated  west  door  of  Amiens,  with  its  twenty- 
two  sovereigns  in  its  soffit.  Again,  by  way  of  contrast 
to  the  second  Adam,  by  whom  we  enter  into  Heaven, 
we  sometimes,  especially  in  Norman  churches,  have  the 
Forbidden  Tree,  with  Adam  and  Eve  in  the  tympanum  : 
setting  forth  the  one  man  by  whom  sin  entered  into  the 
world. 

The  Crucifixion  seldom  occurs  over  doors  :  while  over 
porches  a  crucifix  is  very  common.  The  cause  of  the 
difference  is  explained  by  a  consideration  that  the 
former  are  shut,  the  latter  open  :  and  '  when  Thou  hadst 
overcome  the  sharpness  of  Death,  Thou  didst  open  the 
kingdom  of  heaven  to  all  believers.'  Indeed  it  may 
almost  be  asserted  that  a  crucifix  is  never  seen  over  a 


c  Introductory  Essay 

closed  door, 'except  where  it  forms  a  part  of  the  usual 
representation  of  the  Trinity.  For  the  Trinity  is  also, 
in  Norman  churches,  there  represented  :  and  that  not 
inappropriately  :  inasmuch  as  the  Trinity  is  the  begin- 
ning of  all  things.  A  Holy  Lamb  is  sometimes  found 
in  Norman  tympana  :  as  saith  the  Saviour,  /  am  the 
door  of  the  sheep.  A  hasty  glance  at  Durandus"^  might 
lead  us  to  imagine  that  we  should  find  the  Apostles 
set  forth  under  the  similitude  of  doors  :  but  he  there 
probably  refers  to  the  well  -  known  passage  in  the 
Apocalypse.     Apoc.  xxi,  14. 

This  however  leads  us  to  another,  and  that  a  totally 
different,  meaning  attached  to  doors.  We  have  already 
noticed  the  fact,  that  many  Norman  and  Early  English 
mouldings  refer  to  various  kinds  of  martyrdom  :  those 
which  do  so  occur  more  frequently  on  doors  than  any- 
where else  ;  for  it  is  written,  '  We  must  through  much 
tribulation  enter  into  the  kingdom  of  God.'  And  here 
we  may  observe  a  very  curious  aud  beautiful  progression 
in  symbolism.  In  the  early  ages  of  Christianity,  it  was 
a  matter  requiring  no  small  courage  to  make  an  open 
profession  of  Christianity,  to  join  one's  self  to  the  Church 
Militant : — and  this  fact  has  left  its  impress  in  the 
various  representations  of  martyrdom  surrounding  the 
nave-doors  of  Norman  and  the  first  stage  of  Early 
English  churches :  as  well  as  in  the  frightful  forms 
which  seem  to  deter  those  who  would  enter.  But  in 
process  of  time,  as  the  world  became  evangelised,  to  be 
a  member  of  the  visible  Church  was  an  easy  matter  :  the 
difficulty  was  transferred  from  an  entrance  into  tJiat,  to 
the  so  living,  as  to  have  part  in  the  Communion  of 
Saints  : — in  other  words,  to  an  entrance  into  the  Church 
Triumphant.  And  therefore  in  late  Early  English,  and 
Decorated,  the  symbols  which  had  occupied  the   nave- 

*  Durand.  i,  26. 


Examples  of  Symbolism  ci 

doors  in  the  former  period,  are  now  transferred  to  the 
chancel  arch. 

The  different  agricultural  operations,  the  signs  of  the 
zodiac,  and  occupations  of  various  kinds,  sometimes 
found  on  the  outside  of  Norman  doors,  signify  that  we 
must  turn  our  backs  on,  and  leave  behind  us,  all  worldly 
cares  and  employments,  if  we  would  enter  into  the 
Kingdom  of  God.  In  later  porches,  true  love  knots  are 
sometimes  found  on  the  bosses  :  because  part  of  the 
service  of  Holy  Matrimony  was  performed  there.  The 
serpent,  in  which  the  handle  is  so  universally  fashioned, 
has  probably  reference  to  that  text,  '  They  shall  lay  their 
hands  upon  serpents,'  to  signify  that  God's  arm  will 
protect  us,  when  engaging,  or  about  to  engage  in,  His 
service.  For  the  serpent  with  his  tail  in  his  mouth  is 
not  a  Christian,  and  indeed  by  no  means  a  desirable, 
emblem  of  eternity,  and  therefore  the  door  handle 
cannot  be  so  interpreted. 

The  doors  are  of  course  placed  near  the  west  end  : 
for  it  is  only  by  way  of  the  Church  Militant  that  we 
can  hope  to  enter  the  Church  Triumphant.  One  door, 
indeed,  the  priest's  door,  conducts  at  once  into  the 
chancel.  Durandus  is  probably  right  in  interpreting 
this  of  Christ's  coming  into  the  world  ;  though  it  involves 
a  little  confusion  of  symbolism,  inasmuch  as  the  chancel, 
properly  speaking,  denotes  the  blessed  place  which  He 
left :  not  the  abode  to  which  he  came.  It  is  to  be  noted 
as  an  instance  of  the  decline  of  symbolism  in  the  Per- 
pendicular age,  that  in  churches  which  have  aisles  to 
the  chancel  of  that  date,  we  sometimes,  as  at  Bitton, 
Gloucestershire,  Godalming,  Surrey,  and  Wivelsfield  and 
Isfield,  Sussex,  find  an  entrance  at  the  east  end  of  the 
south  aisle.  Though  used  as  a  priest's  door,  this  is 
entirely  to  be  blamed  :  what  shall  we  say  then  of  modern 
churches,  which  have  two  doors  at  the  east  end,  one  on 

G 


cii  Inti'odiictory  Essay 

each  side  of  the  altar,  as  Christchurch,  Brighton?  In 
Seville  cathedral,  a  late,  although  fine  flamboyant  build- 
ing, there  are  large  doors  at  the  east  end  of  each  choir 
aisle. 

Porches  are  usually  on  the  south  side.  For  as  the 
east  was  considered  in  an  especial  manner  connected 
with  the  Kingdom  of  Heaven,  so  was  the  north  imagined 
to  be  under  the  Prince  of  the  Power  of  the  Air.  It  is 
curious  how  diametrically  opposed  in  both  these  ideas 
were  Christianity  and  Paganism.  For  as  by  the  latter 
the  west  was  known  as  '  the  better  country,  where  lay 
the  Isles  of  the  Blest  in  their  abundant  peace,'  so  in  the 
north  dwelt  the  deathless  and  ageless  Hyperboreans  : 
whose  state  was  the  model  of  good  government  and 
secure  happiness.  That  the  belief  of  our  ancestors  is  not 
yet  extinct,  a  very  slight  knowledge  of  our  country 
churchyards  will  prove  :  the  north  side  of  the  church- 
yard has  generally  not  more  than  one  or  two  graves. 
To  be  buried  there  is,  in  the  language  of  our  eastern 
counties,  to  be  buried  out  of  Sanctuary :  and  the  spot  is 
appropriated  to  suicides,  unbaptised  persons,  and  excom- 
municates. A  particular  portion  is,  in  some  churchyards 
of  Devonshire,  separated  for  the  second  class  and  called 
the  chrisomer.  Where  the  contrary  is  the  case,  it  may 
be  worth  inquiring  how  far  it  does  not  arise  from  the 
accidental  position  of  the  Churchyard  Cross  on  the 
north  side.  There  the  spell  seems  broken  :  and  the 
villagers'  graves  cluster  around  it,  as  if  the  presence  of 
that  sacred  symbol  were  a  sufficient  protection  to  the 
sleeping  dust.  A  remarkable  instance  of  this  occurs  at 
Belleville,  between  Dieppe  and  Abbeville,  in  Normandy. 

The  doors  in  the  transepts  are, '  in  small  churches, 
almost  invariably  east  or  west :  much  more  frequently 
the  latter.  This,  however,  is  probably  not  symbolical  : 
but  an  arrangement  adopted  to  prevent  any  resemblance 


Examples  of  Symbolism  ciii 

in  the  porches  and  transepts  : — and  it  is  a  rule  which 
needs  to  be  much  impressed  on  modern  church  builders. 

The  rule  as  to  the  western  position  of  the  doors, 
seems  to  apply  generally  to  the  churchyard. 

It  is  worthy  of  remark  that  in  the  matter  of  doors, 
Protestantism  presents  us,  as  is  so  frequently  the  case, 
with  a  very  unintended  piece  of  symbolism.  When  we 
see,  as  in  the  beautiful  church  of  Bisley,  Gloucestershire, 
thirteen  different  openings,  with  external  staircases,  made 
into  the  church,  through  windows  and  elsewhere,  can  we 
forbear  thinking  of  him  who  cometh  not  by  the  doors 
into  the  sheepfold,  but  climbeth  up  some  other  way  ? 

III.    Chancel  Arch  and  Rood  Screen 

We  come  now  to  speak  of  the  chancel  arch  and  the 
rood  screen,  two  of  the  most  important  features  in  a 
church.  These,  as  separating  the  choir  from  the  nave, 
denote  literally  the  separation  of  the  clergy  from  the 
laity  :  but  symbolically  the  division  between  the  Militant 
and  Triumphant  Churches  :  that  is  to  say,  the  Death 
of  the  Faithful.  The  first  grea*-  symbol  which  sets  this 
forth,  is  the  Triumphal  Cross  :  the  Image  of  Him*  who 
by  His  Death  had  overcome  Death,  and  has  gone  before 
His  people  through  the  valley  of  its  shadow.  The  images 
of  Saints  and  Martyrs  appear  in  the  lower  panelling,  as 
examples  of  faith  and  patience  to  us.  The  colours  of 
the  rood  screen  itself  represent  their  passion  and 
victory  :  the  crimson  sets  forth  the  one,  the  gold  the 
other.  The  curious  tracery  of  net-work  typifies  the 
obscure  manner  in  which  heavenly  things  are  set  forth, 
while  we  look  at  them  from  the  Church  Militant.  And 
for  as  much  as  the  Blessed  Martyrs  passed   from   this 

*  '  Let  us  consider  Him,'  says  Bishop  Hall,  'now,  after  a  weary  conflict 
with  the  Devil,  looking  down  from  the  Triumphal  Chariot  of  the  Cross  on 
His  Church.' 


civ  Introductory  Essay 

world  to  the  next  through  sore  torments,  the  mouldings 
of  the  chancel  arch  represent  the  various  kinds  of 
sufferings  through  which  they  went.  Faith  was  their 
support,  and  must  be  ours  :  and  Faith  is  set  forth  either 
in  the  abstract,  by  the  limpet  moulding  on  the  chancel 
arch  ;  or  on  the  screen,  as  in  Bishop's  Hull,  Somerset- 
shire, by  the  Creed  in  raised  gilt  letters  :  or  is  represented 
by  some  notable  action  of  which  it  was  the  source  :  so 
in  Cleeve,  Somersetshire,  the  destruction  of  a  dragon 
runs  along,  not  only  the  rood  screen,  but  the  north 
parclose  also.  But  in  that  the  power  of  evil  spirits  may 
be  exercised  against  us  till  we  have  left  this  world,  but 
not  after,  horrible  forms  are  sometimes  sculptured  in  the 
west  side  of  the  chancel  arch.  The  foregoing  remarks 
may  perhaps  explain  what  has  been  felt  by  some 
ecclesiologists  as  a  difficulty  :  how  it  happens,  since  the 
chancel  is  more  highly  ornamented  than  the  nave,  that 
it  is  the  western,  or  nave  side,  not  the  eastern  or 
chancel  side,  of  the  chancel  arch  which  invariably 
receives  the  greatest  share  of  ornament.  The  straitness 
of  the  entrance  to  the  Kingdom  of  Heaven  is  set  forth 
by  the  excessive  narrowness  of  Norman  chancel  arches. 
And  the  final  separation  of  the  Church  Triumphant  from 
everything  that  defileth  was  almost  invariably  repre- 
sented by  the  Great  Doom  painted  in  fresco  over  the 
rood  screen  :  of  which  there  are  still  several  examples, 
as  the  celebrated  one  in  Trinity  church,  Coventry  :  and 
many  more  might  be  found,  if  the  whitewash  in  that 
place  were  scraped  off.  And  not  only  is  the  judgment 
of  the  world,  but  that  of  individuals  here  set  forth  :  on 
the  south  side  of  the  chancel  wall  of  Preston  church, 
Sussex,  is  a  fresco  of  S.  Michael  weighing  the  souls  : 
the  Devil  stands  by,  eager  to  secure  his  prize,  but  by 
the  intervention  of  the  Blessed  Virgin,  the  scale  prepon- 
derates in  favour  of  the  sinner.     There  might  probably 


Examples  of  SynibolisDi  cv 

be  an  altar  to  the  Blessed  Virgin  under  this  picture. 
Also  deeds  of  faith  are  represented  in  similar  positions  : 
— so  in  the  same  church  on  the  north  chancel  wall,  is 
the  fresco  of  the  Martyrdom  of  S.  Thomas  of  Canterbury. 
We  have  already  noticed  the  triplicity,  in  some  instances, 
of  Norman  chancel  arches.  A  very  curious  triple 
chancel  arch  is  to  be  seen  at  Capel-le-Ferne,  Kent.  We 
may  also  refer  to  those  singular  double  ones,  Wells  and 
Finedon,  and  in  anothermanner,  Darlington,  in  Durham, 
and  Barton,  in  Cumberland.  It  may  be  well,  finally,  to 
note  the  entire  absence  in  the  ground  plans  of  our 
churches  of  any  reference  to  Purgatory.  The  only 
instance  in  which  chancel  and  nave  are  separated  by 
any  intervening  object,  is  the  chantry  of  Bishop  Arundell 
in  Chichester  cathedral.  Of  the  triple  division  of  the 
church  by  two  (so  to  speak)  chancel  arches,  we  have 
already  spoken. 

IV.  Monuments 

We  now  proceed  to  Monuviental  Symbolism.  But  it 
will  be  proper  first  to  consider  a  very  curious  subject : 
namely  the  reason  of  the  difference  between  the  person- 
ages with  which  the  effigies  of  the  departed  were  of  old 
time,  and  are  now,  surrounded.  In  the  former  case  they 
were  always  real  :  Our  Lady,  S.  John,  S.  Pancras,  S. 
Agatha,  and  so  on.  In  the  latter,  they  are  always  alle- 
gorical :  Faith,  Virtue,  Courage,  Eloquence  and  the  like. 
Nay,  in  the  very  ground  which  is  common  to  the  two — 
the  representations  of  angels — we  may  observe  a  great 
difference  :  in  modern  monuments  any  angel  is  repre- 
sented :  in  those  of  ancient  date  the  particular  one  is 
often  named  :  S.  Gabriel,  S.  Raphael,  etc.  Now  there 
are,  we  think,  three  good  reasons  to  be  assigned  for  this. 

I.  The  enlightened^  or  in  plainer  terms,  the  sceptical 
character  of  the   present  age.     Unaccustomed  to  view 


cvi  Introductory  Essay 

any  great  examples  of  heroic  devotion  and  self-sacrifice 
now,  we  naturally,  though  scarcely  allowing  it  to  our- 
selves, begin  to  doubt  whether  there  ever  were  any  such. 
In  thinking  of  Patience,  our  forefathers  would  naturally 
have  had  S.  Vincent  presented  to  their  mind  :  but  we, 
who,  some  of  us  have  scarcely  heard  of  his  name,  and 
some,  are  totally  ignorant  of  his  character,  have  of  course 
no  such  ideas  suggested.  So  again,  where  our  ancestors 
would  have  represented  S.  Lawrence,  we  content  our- 
selves with  a  representation  of  Fidelity.  And  it  is  in 
accordance  with  this  easy  and  self-indulgent  age,  rather 
to  personify  a  thing,  which  as  having  never  had  real 
existence,  cannot  be  brought  into  comparison  with 
ourselves,  than  by  representing  a  really  existing  person, 
to  run  the  risk  of  a  contrast  between  his  virtues  and 
our  own. 

2.  This  allegorising  spirit  is  more  in  accordance  with 
the  general  paganism  of  our  architectural  designs  : 
though,  be  it  observed,  a  feature  of  the  very  worst  and 
most  corrupt  state  of  Paganism.  It  is  worth  noting 
that  in  heathen  countries,  evil  qualities  have  always 
been  personified  before  good.  Paganism  like  every 
other  false  system,  became  worst  at  its  close.  In  the 
early  times  of  Grecian  mythology  the  attributes  of 
purity,  and  truth,  and  mercy,  were  so  strongly  felt  to 
reside  in  the  gods,  that  a  separate  personification  of 
them  was  needless:  whereas  strife,  and  violence  and 
fury,  qualities  which  had  no  place  in  heaven,  demanded, 
and  obtained  a  separate  existence.  But  in  process  of 
time,  when  the  divinities  themselves  became  invested 
with  the  attributes  of  sinful  humanity,  the  qualities  of 
goodness  which  were  no  longer  supposed  theirs,  found 
separate  embodiments  and  expressions. 

3.  We  may  assign  as  a  reason  for  the  difference  we 
have  noticed    the   far   greater   reality  with   which    our 


Examples  of  Syinbolisui  cvii 

ancestors  looked  on  the  connections  subsisting  between 
ourselves  and  the  other  world.  Thus,  tempests  and 
hurricanes,  which  we  coldly  explain  on  philosophical 
principles,  they  considered  as  directly  proceeding  from 
the  violence  of  evil  spirits  :* — earthquakes  and  volcanoes 
they  regarded  as  outbreaks,  so  to  speak,  of  that  place  of 
punishment,  which  they  believed  locally  situated  within 
the  earth  : — diseases  and  pestilences  they  held  to  be  the 
immediate  work  of  the  devil :  madness  and  lunacy  were, 
in  their  view,  synonymous  with  possession.  Whether 
theirs,  as  it  certainly  was  the  most  pious,  were  not  also 
the  most  philosophical  view,  has  been  so  ably  discussed 
in  the  '  Church  of  the  Fathers '  under  the  chapter  S. 
AntJiony  in  Conflict^  that  we  need  here  only  allude  to  it. 
But  the  same  spirit  led  them  to  adopt  the  effigies  of 
those  saints  who  had  been  members  of  the  same  Church 
Militant  with  themselves,  and  who  now  were  members  of 
that  Triumphant  Church  which  they  hoped  hereafter  to 
join  :  and  its  contrary  leads  us  to  adopt  the  cold,  vague, 
dreamy  unsubstantialities  of  allegorism. 

The  earliest  kind  of  monumental  symbolism  is  that 
which  represents  the  trade  or  profession  of  the  person 
commemorated.  And  these  principally  occur  on  Lom- 
bardic  slabs  and   Dos   d'Anes.     The  distaff  represents 

*  A  Master  of  Philosophy  travelling  with  others  on  the  way,  when  a 
fearful  thunderstorm  arose,  checked  the  fear  of  his  fellows,  and  discoursed 
to  them  of  the  natural  reasons  of  that  uproar  in  the  clouds,  and  those 
sudden  flashes  wherewith  they  seemed  (out  of  the  ignorance  of  causes)  to 
be  too  much  affrighted  ;  in  the  midst  of  his  philosophical  discourse,  he  was 
struck  dead  with  that  dreadful  eruption  which  he  slighted.  What  could 
this  be  but  the  finger  of  that  God  Who  will  have  His  works  rather 
entertained  with  wonder  and  trembling  than  with  curious  scanning  ? 
Neither  is  it  to  be  otherwise  in  those  violent  hurricanes,  devouring  earth- 
quakes, and  more  than  ordinary  tempests,  and  fiery  apparitions  which  we 
have  seen  and  heard  of ;  for  however  there  be  natural  causes  given  of  the 
usual  events  of  this  kind,  yet  nothing  hinders  but  the  Almighty,  for  the 
manifestations  of  His  power  and  justice,  may  set  spirits,  whether  good  or 
evil,  on  work,  to  do  the  same  things  sometimes  in  more  state  and  magni 
ficence  of  horror. — Bishop  Hall,  '  The  Invisible  World,'  sect.  vi. 


cviii  Introductory  Essay 

the  mother  of  a  family :  ^  a  pair  of  gloves  a  glover  :  2  so 
we  have  a  pair  of  shears  :  and  the  like.  But  the  Cross 
constantly  appears  ;  and  in  a  highly  floriated  form  : 
sometimes  at  its  foot  are  three  steps  representing  the 
Mount:  sometimes  a  Holy  Lamb.^  And  so  ecclesi- 
astical personages  have  their  appropriate  symbols  :  so 
the  chalice  or  the  ring*  represents  a  priest : — another 
type  is  the  hand  raised  in  benediction^  over  a  chalice  : 
brasses  abound  in  symbolical  imagery.  The  animal  at 
the  feet  varies  with  the  varying  circumstances  of  the 
deceased  :  a  married  lady  has  the  dog,  the  emblem  of 
fidelity :  with  which  we  may  compare  the  speech  of 
Clytemnestra,  of  her  absent  Lord/ 

yVVOUKOt.  'TTtaTYlM  5'  Iv  'h'ofJt.Oli   lliflOt  [ji.o'kuv 

oUv  vif  ovv  'sXn-TTi  AOMATflN   KTNA. 

There  are,  doubtless,  instances  (there  is  one  in  Bristol,  S. 
Peter's)  where  the  unmarried  are  so  represented  :  but 
they  are  very  rare,  and  quite  in  the  decline  of  the  art. 
The  knight  again  has,  generally,  a  terrier  at  his  feet,  as 
the  emblem  of  courage  :  sometimes  the  greyhound,'^  the 
symbol  of  speed.  Lord  Beaumont^  has  an  elephant :  it 
is  a  bearing  in  his  coat-armour. 

Early  priests  have  a  lion  ^  also  at  their  feet ;  but  this 
typified  their  trampling  on  the  devil  :  as  servants  of 
Him  concerning  whom  it  is  written,  '  And  the  Devil 
shall  go  forth  before  10  His  feet'  They  have  also  a 
dragon  for  the  same  reason.  And  this  position  doubt- 
less also  has  reference  to  the  verse,  '  Thou  shalt  tread 
upon    the   lion  ^^    and  adder :    the    young  lion  and  the 

^  See  on  this  subject  an  interesting  article  in  the  Church  of  England 
Quarterly^  for  September,  1841.  ^As  in  Fletching-,  Sussex.  ^  As  in 
Lolworth,  Cambridgeshire.  *  As  in  S.  Mary,  Castlegate,  York.  *  As 
in  Hedon,  Yorkshire.  *^  Agamemnon,  606.  (Ed.  Dindorf.)  ^  As  in  Sir 
Grey  de  Groby,  S.  Alban's.  ^  Engraved  in  the  5th  number  of  the  Cam- 
bridge Camden  Society's  Illustrations  of  Monumental  Brasses.  "  As  in 
Watton,  Herts,  and  Cottingham,  Yorkshire.  '"  Habaccuc  III.  v,  Et 
egredietur  diabolus  ante  pedes  ejus.       "  Psalm  xc.  Qui  habitat. 


Examples  of  Symbolism  cix 

dragon  shalt  thou  trample  under  feet.'  In  the  decHne  of 
the  art,  effigies  have  the  crest  of  the  departed  at  their  feet. 
Whether  those  knights  who  are  represented  with 
crossed  legs  are  to  be  considered  as  crusaders,  or  at 
least  as  having  taken  the  vow,  is  a  question  which  has 
been  much  discussed.  The  general  belief  seems  now  to 
be  in  the  negative  : — and  Mr  Bloxam  in  his  work  on 
Monumental  Architecture  gives  it  as  his  opinion  that 
this  posture  was  chosen  by  the  artist,  for  the  more 
graceful  arrangement  of  the  surcoat.  And  it  is  to  be 
remarked  that  some  illuminations,  as  in  the  Life  of  S. 
Edward  the  Confessor,  in  the  Cambridge  University 
Library,  represent  the  knights  as  sitting  cross  legged. 
For  our  own  part  we  must  confess  that  we  incline  to 
the  old  belief: — as  better  supported  by  tradition,  and 
more  in  accordance  with  the  general  principles  of 
Catholic  artists.  The  knight's  hand  is  sometimes  repre- 
sented as  resting  on  the  hilt  of  his  sword : — or  as  it  is 
called  drawing  it.  We  are  astonished  that  a  writer  in 
the  Quarterly  Review  should  fall  into  this  popular  error: 
especially  when  the  idea  was  completely  opposed  to  the 
whole  course  of  his  argument.  There  can  be  no  doubt 
that  this  typifies  the  accomplishment  of  the  vow,  the 
taking  which  was  set  forth  by  the  crossed  legs.  The 
contrary — an  act  of  war  in  the  House  of  Peace — is  not 
for  a  moment  to  be  thought  of  As  emblematical  of 
deep  humility,  some  effigies  are  represented  naked :  some 
in  shrouds  :  some,  as  emaciated  corpse  :  and  sometimes, 
still  more  strikingly,  the  tomb  will  be  divided  into  two 
partitions  :  and  while  the  departed  appears  in  rich  vests, 
and  with  a  gorgeous  canopy  above — below  there  is  a 
skeleton,  or  a  worm  eaten  figure.  There  is  a  remarkable 
instance  at  Tewkesbury,  in  the  cenotaph  of  the  last 
Lord  Abbot :  and  we  may  refer  to  the  monument  of 
William  Ashton,  in  S.  John's  College  chapel,  Cambridge. 


Qx  Introductory  Essay 

The  symbolism  of  ecclesiastics,  lying  principally  in 
their  vestments,  does  not  so  much  fall  within  the  scope 
of  this  essay.  The  same  may  be  said  of  the  allusion  to  the 
Holy  Trinity  in  the  benedictory  attitude  of  the  bishop  : 
and  the  distinction  between  the  mitred  abbot  and  the 
bishop  in  the  former  holding  his  pastoral  staff  with  the 
crook  inwards,  as  signifying  his  dominion  to  be  i7itei'nal, 
i.e.  within  his  own  house  ; — the  latter  outwards,  to  set 
forth  his  external  dominion  over  his  diocese. 

The  reception  of  the  soul  of  the  departed  into 
Abraham's  bosom  is  often  represented.  Sometimes 
angels  are  bearing  it,  in  the  likeness  of  a  newborn  child, 
(a  figure  symbolical  of  its  having  now  returned  into  its 
baptismal  state  of  purity)  and  presenting  it  before  the 
throne.  The  founders  or  rebuilders  of  churches  are 
known  by  the  building  which  they  hold  in  their  hands. 

The  carving  of  the  open  seats  is  one  of  those  parts  of 
ecclesiastical  symbolism,  which  it  is  very  hard  to 
explain.  The  monsters  which  constantly  occur  on  them 
may  be  perhaps  regarded  as  typical  of  the  evil  thoughts 
and  bad  passions  which  a  life  of  ease  and  rest 
encourages,  and  it  will  be  observed,  that  in  the  choir,  a 
gentler  class  of  ideas  often  is  suggested  :  we  have  here 
flowers  and  fruit,  and  birds  making  their  nests,  and 
flocks  feeding.  There,  are  however,  certain  other  types 
to  be  found  here,  and  also  in  string  courses,  and  corbel 
heads,  of  which  we  shall  presently  speak  in  terms  of 
disapprobation. 

Nothing,  with  this  exception,  shows  the  exuberance 
and  beauty  of  ideas  which  distinguished  the  architects  of 
the  ages  of  Faith — and  the  depth  and  variety  of  the 
scriptural  knowledge  we  are  pleased  to  deny  them — than 
their  wood  carvings.*     There  is  perhaps  hardly  a  scrip- 

*  The  astonishing  scriptural  knowledge  of  Durandus  may  be  judged  of 
from  the  Index  at  the  end  of  the  volume  of  texts  quoted  by  him. 


Examples  of  Symbolism  cxi 

tural  subject  which  they  have  not  handled  :  and  it 
requires  no  small  degree  of  ecclesiastical  knowledge  to 
be  able  at  all  to  comprehend  many  of  their  allusions  : 
while  probably  many  more  are  lost  to  us.  The  Annuncia- 
tion is  one  of  the  most  favourite  topics.  The  almond 
tree  blossoming  in  the  flower  pot — the  bud  terminating 
in  a  cross  or  crucifix — the  prayer  desk  at  which  the 
Blessed  Virgin  kneels — the  temple  seen  in  the  distance 
— the  Holy  Dove  descending  on  a  ray  of  light — these 
are  its  general  accompaniments.  The  descent  of  our 
Saviour  into  hell — the  delivery  of  souls — 

'Mao^naque  ;  de  magna  prseda  petita  domo  :' 

the  visions  of  the  Apocalypse :  the  final  doom  :  the 
passions  and  triumphs  of  martyrs — all  here  find  their 
expression. 

V.  Corbels,  Gurgoyles,  Poppy  Heads,  etc. 

The  corbels  which  occur  in  the  interior  of  churches 
generally  represent  the  Heavenly  Host — often  with 
various  instruments  of  music,  as  if  taking  a  share  in  the 
devotions  of  the  worshippers.  This  idea  is  most  fully 
and  beautifully  carried  out  in  late  perpendicular  roofs  : 
where  the  various  orders  of  the  heavenly  hierarchy  hover, 
with  outstretched  wings,  over  the  sacred  building — an 
idea  evidently  derived  from  the  cherubim  that  spread 
their  wings  over  the  ark,  and  the  apostle's  explanation, 
'  which  things  the  angels  desire  to  look  into.'  Often, 
however,  benefactors  to  the  Church  are  here  portrayed. 
The  gurgoyles,  on  the  contrary,  represent  evil  spirits  as 
flying  from  the  holy  walls :  the  hideousness  of  the 
figures,  so  often,  by  modern  connoisseurs,  ridiculed  or 
blamed,  is  therefore  not  without  its  appropriate  meaning. 

We  must  now  say  a  few  words  on  the  least  pleasing 


cxii  Introductory  Essay 

part  of  the  study  of  symbolism :  we  mean  the  satirical 
representations  which  record  the  feuds  between  the 
secular  and  the  regular  clergy.  Thus,  in  the  churches 
of  the  former,  we  have,  principally  as  stallwork,  figures  of 
a  fox  preaching  to  geese  :  in  those  of  the  latter  an  ass's 
head  under  a  cowl  :  or,  which  is  very  frequent,  both  in 
woodwork  and  as  a  gurgoyle,  the  cowled  double  face. 
As  a  specimen  of  these  designs,  we  may  mention  the 
stalls  *  in  East  Brent,  Somersetshire.  A  fox  hung  by  a 
goose,  with  two  cubs  yelping  at  the  foot  of  the  gallows, 
a  monkey  at  prayers,  with  an  owl  perched  over  his  head  : 
another  monkey  holding  a  halbert :  a  fox  with  mitre 
and  staff,  a  young  fox  in  chains,  a  bag  of  money  in  his 
right  paw,  and  geese  and  cranes  on  each  side.  To  these 
objectionable  devices  we  may  add  those  which  to  us 
appear  simply  profane  or  indecent  if  such  as  the  baptism 
of  a  dog  in  one  of  the  Stamford  churches,  and  others  in 
Northampton,  S.  Peter's,  of  Norman  date.  One  of  the 
grossest  which  we  have  ever  seen  is  to  be  found  on  the 
north  side  of  the  chancel  arch  of  Nailsea,  Somersetshire. 
On  the  towers  of  some  Norman  churches,  the  evange- 
listic symbols  are  represented.  So  in  Stow  church, 
Lincolnshire.  Tiles  ought  not  to  have  the  cross  on 
them  :  for  though  Christ  is  indeed  the  foundation  of  the 
Church,  yet  these  holy  symbols  should  not  be  exposed 
to  be  trodden  under  foot.  Heraldic  devices  are  here 
more  proper,  to  signify  the  worthlessness  of  worldly 
honours  in  the  sight  of  God. 

*  Rutter's  Delineations^  p.  89. 

f  It  is  fair  to  observe  that  our  designating  them  so  may  be  the  effect 
of  our  own  ignorance. 


CHAPTER  IX 

SOME   OBJECTIONS   CONSIDERED 

Several  objections  to  the  symbolical  system  have  been 
noticed  and  answered  in  the  course  of  this  treatise.  We 
shall,  however,  devote  a  greater  space  to  the  considera- 
tion of  one  difficulty  which  has  often  been  raised  by 
opponents,  and  has  often  been  felt  even  by  such  as  have 
adopted  the  theory.  It  is  said,  for  example,  that  to 
assert  the  nave  and  two  aisles,  or  a  triplet  of  lancets,  to 
be  symbolical  of  the  Most  Holy  Trinity,  is  both  false 
and  profane,  when,  as  is  almost  always  the  case,  the 
aisles  are  much  less  broad  than  the  nave,  and  the  three 
lancets  are  unequal  both  in  height  and  breadth :  whereas 
in  the  Trinity  none  is  afore  or  after  other,  none  is  greater 
or  less  than  another.  But  the  difficulty  seems  only  to 
arise  from  carrying  the  similitude  too  far  :  the  point  of 
resemblance  is  in  these  cases  a  single  one  :  the  mere 
trinity  of  the  arrangement  is  the  only  particular  which 
gives  rise  to  the  symbol.  '  Three  mystic  lines  approach 
the  shrine,'  sings  the  poet  of  the  Christian  year  for 
Trinity  Sunday.  The  number  alone  is  answerable  for 
the  emblem.  We  do  not  deny  that  an  equilateral  tri- 
angle is  a  more  perfect  symbol  of  the  Blessed  Trinity : 
but  even  here  a  captious  man  might  object  to  the 
emblem,  because  the  angles  gain  greater  or  less  pro- 
minence according  to  the  position  in  which  the  triangle 


cxiv  Introductory  Essay 

is  placed.  The  Catholic  monogram  of  the  Trinity,  for 
example,  assigns  to  the  Father  and  the  Son  the  upper 
angles  of  a  triangle  standing  on  the  third  point.  On  the 
other  hand  the  modern  triangle,  generally  charged  with 
the  Hebrew  word  Jehovah,  has  the  third  angle  upper- 
most. We  can  quite  conceive  these  differences  being 
thought  objectionable.  The  case  is  not  so  strong  indeed 
as  when  the  three  members  are  unequal,  but  still  it  is  the 
same  in  kind  and  in  reality. 

It  is  a  condition  of  emblems  that  the  points  of 
similitude  must  not  be  pressed  too  far.  The  material 
Sun  indeed  typifies  the  Sun  of  Righteousness  :  but  in 
what  particulars  ?  in  its  being  created,  in  its  rising  on  the 
dark  world  eve^y  day,  in  its  being  matter  ?  Surely  not  : 
but  in  this  one  point,  that  it  brings  light  and  heat  to 
the  earth.  /  am  the  Door,  said  our  Lord.  In  what 
particulars,  we  may  again  ask?  It  would  be  profane 
to  show  by  examples  that  it  is  only  in  this  point  :  that  a 
door  is  for  entrance  into  a  material  house  just  as  we 
enter  into  the  Church  through  Christ.  The  ark,  our 
Church  teaches  us,  was  an  emblem  of  the  Church  :  not 
in  its  human  building,  nor  in  its  final  perishing ;  but  in 
that  it  saved  souls  by  water.  Did  the  Paschal  Lamb 
typify  the  Immaculate  Victim  in  any  thing  more  than 
its  comparative  purity  and  its  bloody  death  ?  We  need 
not  multiply  such  examples. 

But  there  is  another  consideration  to  be  adduced. 
Our  Lord's  own  parables  must  not  be  pressed  too  far. 
The  history  of  the  five  wise  and  five  foolish  virgins,  must 
not  be  adduced  to  prove  that  the  number  of  the  lost  will 
equal  that  of  the  saved.  This  may  be  dangerous  ground, 
but  the  assertion  is  true.  Every  parable  is  figurative  to 
a  certain  point,  and  no  further.  Not  that  there  is  much 
danger  of  persons  not  knowing  where  the  line  is  to  be 
drawn  :  any  more  than   there  would   be  in  the  case  of 


Some  Objections  Considered  cxv 

one  of  a  reverent  mind,  who  was  told  that  the  triplicity 
of  aisles  and  windows  typified  a  great  doctrine.  The 
British  Critic  made  a  very  just  observation  on  this  point, 
that  it  argued  a  great  blindness  of  spiritual  vision  to 
deny  such  an  emblem,  because  the  similitude  was  not 
complete  in  all  points.  Indeed  if  all  points  answered  so 
closely  and  exactly  to  each  other,  it  is  not  clear  how  a 
similitude  would  differ  from  a  fac-simile.  The  very 
notion  of  a  thing  being  like  another  involves  the  fact 
that  the  two  are  not  identical.  Nothing  more  is  found 
or  expected,  than  a  similarity,  an  analogy,  in  certain 
qualities.  For  in  all  symbolism  it  is  quality  and  not 
essence  in  which  resemblance  is  sought. 

Which  leads  us  to  consider  another  objection  some- 
times urged  to  the  effect  that  if  a  thing  mean  one  thing 
it  cannot  mean  another.  For  example,  if  the  nave  and 
aisles  represent  the  Holy  Trinity,  they  cannot  also  re- 
present the  Church  Militant  here  on  earth,  or  in  another 
point  of  view  the  true  fold.  Again,  if  the  piers  and 
arches  set  forth  the  foundation  of  the  apostles  and 
prophets,  they  must  not  bear  a  part  in  the  representation 
of  the  Trinity  together  with  the  cleristory  and  triforium. 
But  this  difficulty  vanishes  if  we  remember  that  the 
resemblance,  for  the  most  part,  is  derived  from  grouping 
independent  things  together  and  viewing  them  in  a 
particular  light.  We  do  not  deny  the  real  essential 
symbolism  of  a  material  result  :  but  this  its  particular 
significancy  need  not  obtrude  itself  at  all  times  :  the 
thing  itself  in  other  combinations,  and  viewed  under 
other  aspects,  may  acquire  an  additional  and  occasional 
meaning.  For  example,  it  is  the  union  of  the  rose, 
thistle,  and  shamrock,  which  is  the  emblem  of  our 
United  Empire :  they  have  each  their  own  figurative 
sense  ;  in  combination  they  acquire  a  new  meaning. 
The  harp  is  not  less  the  emblem  of  Ireland,  because  it 


cxvi  Introductory  Essay 

must  primarily  represent  music.  Leaven  was  of  old  the 
symbol  of  wickedness  :  our  Lord  spake  of  the  leaven  of 
the  Scribes  and  Pharisees  :  yet  we  hear  from  His  own 
lips,  The  kingdom  of  heaven  is  like  unto  leaven."^ 

Another  objection  is  as  follows  :  If  this  theory  be 
true,  how  will  you  account  for  churches  with  nothing 
but  a  nave,  or  with  only  one  aisle  ;  how  for  churches 
with  neither  cleristory  nor  triforio  ;  or,  on  the  other 
hand,  for  those  with  double  triforia,  or  with  four  or  five 
aisles  ?  Now  we  never  asserted  that  it  was  necessary 
that  all,  or  indeed  any,  given  things  should  be  intention- 
ally symbolised.  We  have  pointed  out  that  some  things 
are  essentially  symbolical ;  others  accidentally  and 
occasionally.  We  might  attempt  to  classify  what  must 
be  symbolised  in  church  building,  and  what  uiay  be. 
But  we  decline  to  do  so  because  we  do  not  think  that 
the  principles  of  symbolism  are  yet  sufficiently  investi- 
gated or  apprehended.  However,  in  a  general  way,  every 
building  must,  from  the  nature  of  things,  have  some 
accidents,  as  of  material,  of  parts,  of  plan  ;  every  particu- 
lar building  must  have  particular  accidents,  as  of  use  and 
purpose.  These  accidents  i?iust  be  symbolical,  from  their 
nature,  in  a  general  way  :  they  may  derive,  from  purpose 
added  to  their  nature,  a  further  or  modified  symbolism 
in  a  particular  way.  With  the  first  sort  it  is  that  Duran- 
dus  chiefly  concerns  himself  A  building  must  have 
walls,  must  have  roof,  piers,  windows,  corners,  and  floor. 
For  each  then  he  finds  a  meaning.     He  does  not  quite 

*  We  have  the  highest  authority  for  believing  that  one  type  can  symbol- 
ise two  things  quite  independent  of  each  other,  in  that  the  Jewish  Sabbath, 
commanded  from  Sinai  to  be  observed  in  commemoration  of  the  Rest 
after  the  Creation,  is  enforced  in  Deuteronomy  as  the  representation  of  the 
rest  of  the  children  of  Israel  from  Egyptian  bondage.  '  Remember,'  says 
Moses,  '  that  thou  wast  a  servant  in  the  land  of  Egypt,  and  that  the  Lord 
thy  God  brought  thee  out  thence  through  a  mighty  hand  and  by  a  stretched 
out  arm  :  therefore  the  Lord  thy  God  commanded  thee  to  keep  the  Sabbath 
day.'— Deut. -v,  1$. 


Some  Objections  Considered  cxvii 

neglect  the  second  sort.  Early  English  windows  must 
have  a  splay  :  the  spire  may  have  a  weathercock  :  for 
these  then  there  is  an  appropriate  signification.  So  we 
do  not  mean  to  insist  that  certain  things  shall  be  sym- 
bolised, we  say  they  may  be  symbolised.  Perhaps  when 
more  is  known,  we  shall  be  able  to  criticise  ancient 
buildings,  to  show  their  faults  or  their  shortcomings  in 
this  particular.  As  it  is,  we  have  framed  a  sort  of  beau 
ideal  of  a  church,  fully  formed  and  developed,  which  we 
should  propose  as  a  perfect  model.  We  are  not  quali- 
fied as  yet  to  blame  the  ancient  churches  which  do  not 
come  up  to  this  ideal,  but  we  cannot  be  wrong  in  praise- 
ing  such  as  do. 

In  discussing  Mr  Lewis's  illustrations  of  Kilpeck 
church,  we  touched  upon  the  Basilican  origin  of  churches 
considered  as  an  argument  against  the  reception  of  the 
symbolical  theory.  Our  last  remarks  will  apply  to  the 
same  question.  It  has  been  thought  quite  sufficient 
ground  for  turning  into  ridicule  the  whole  principle,  that 
the  Roman  justice  halls  had  three  or  more  aisles,  or  that 
a  barn  or  banquetting  room  may  have  three  longitu- 
dinal divisions.  But  what  if  mechanical  convenience 
suggested  the  arrangement?  (though  we  do  not  grant 
this).  It  is  clear  that  many  churches,  many  barns,  and 
many  refectories  have  never  had  a  triple  arrangement. 
It  has  never  been  asserted  that  every  church  shall  have 
nave  and  aisles  :  but  if  a  church  has  nave  and  aisles  it 
will  be  symbolical  of  a  great  doctrine ;  and  for  this 
reason  it  is  better  for  a  church  to  have  nave  and  aisles. 
Why  do  not  such  writers  argue  that  the  cross  form  is 
not  symbolical,  because  many  barns  are  cruciform  ? 
Now  it  is  instructive  to  observe  that  there  is  a  great  and 
obvious  utilitarian  advantage  in  this  shape  for  a  barn  : 
but  not  in  the  case  of  churches  as  anciently  arranged ; 
in    which    the    transepts    were    utterly    useless    for    the 

H 


cxviii  Introductory  Essay 

accommodation  of  worshippers  ;  and  in  which  there  is  a 
mechanical  evil  (as  before  mentioned)  from  the  lateral 
pressure  on  the  lantern  piers.  Yet  it  is  undeniable  that 
the  cross  form  was  chosen  for  its  symbolical  meaning : 
and  this  in  spite  of  mechanical  disadvantages.  A 
mechanical  reason  fails  here,  as  in  the  former  case,  in 
accounting  for  the  fact.  How  will  they  account  for  the 
cross  form  ?  Their  own  argument  tells  against  them. 
We  may  still  further  remark  that  in  modern  times  we 
have  had  some  curious  practical  lessons  upon  this  cross 
form.  Messrs  Britton  and  Hosking,  in  their  atrocious 
plan  for  rearranging  S.  Mary  Redcliffe  church,  un- 
wittingly testified  to  the  inconvenience,  and  want  of  any 
utilitarian  end,  of  this  plan  by  placing  the  pulpit  under 
the  lantern,  and  ranging  the  congregation  in  the  four 
arms  so  as  to  face  it.  On  the  other  hand,  some  modern 
architects  confessedly  employ  the  cross  form  because  it 
allows  of  people  arranged  as  in  the  last  case,  all  seeing 
the  preacher.  But  why  do  they  not  look  deeper  into 
things  ?  Why  have  the  cross  at  all  ?  Why  not  have  an 
amphitheatre,  an  octagon,  an  accoustically  designed 
Mechanic's  Institute  Lecture  Room  ?  Then  all  could 
hear,  all  could  see  much  better,  and  the  building  would 
not  cost  half  so  much.  They  may  think  that  they  are 
designing  on  utilitarian  principles.  In  truth  they  are 
unknowingly,  unwillingly,  symbolising  the  Cross. 


CHAPTER  X 

DEVELOPMENT   OF   SYMBOLISM 

It  is  now  our  intention  to  attempt  a  brief  sketch  of  the 
history  of  symbohsm,  confining  ourselves  to  its  rise,  pro- 
gress, and  decHne  in  England.  For  of  its  earlier  devel- 
opment we  have  already  had  occasion  to  speak,  both  in 
the  first  and  in  the  eighth  chapter,  when  we  referred  to 
its  use  among  the  primitive  Christians,  and  to  such  par- 
ticulars of  information  as  could  be  gained  concerning  it 
from  the  later  fathers,  and  from  mediaeval  authors. 

Among  all  nations  the  facts  of  Christianity  have  been 
received  before  its  doctrines.  The  inhabitants  of  a 
heathen  country  are  first  called  on  to  believe,  as  matter 
of  history,  that  our  Blessed  Lord  was  conceived  by  the 
Holy  Ghost,  born  of  the  Virgin  Mary,  suffered  under 
Pontius  Pilate,  was  crucified,  dead,  and  buried,  before 
any  attempt  is  made  to  set  before  them  the  doctrine  of 
the  Atonement,  the  mystery  of  the  Trinity,  or  the  com- 
patibility of  God's  foreknowledge  with  man's  free  action. 
And  it  is  in  the  infancy  of  individuals,  as  in  that  of 
nations.  We  may  therefore,  from  all  analogy,  conclude, 
that  the  things  set  forth  in  the  earlier  development  of 
church  art  would  be  facts  rather  than  doctrines. 

Now,  if  we  look  to  Norman  buildings,  we  shall  find 
this  to  be  the  case.  Excepting  the  doctrine  of  the  Holy 
Trinity  (which,  after  all,  perhaps  rather  ranks,  through 


cxx  Introductory  Essay 

all  the  stages  of  Christian  art,  under  the  head  of  essential, 
than  under  that  of  intended  symbolism),  we  shall  find  an 
almost  exclusive  reference  to  history,  in  arrangements 
and  details.  That  God  was  the  Creator  of  heaven  and 
earth,  is  set  forth  in  door  mouldings,  and  capitals,  some- 
times by  the  heavenly  constellations  or  signs  of  the 
zodiac,  sometimes  by  the  animals  brought  to  Adam  to 
be  named,  sometimes  by  the  references  to  agriculture, 
which,  as  we  have  before  seen,  often  occur.  The  Incar- 
nation of  our  Saviour  is  set  forth,  as  it  has  been  already 
hinted,  by  representations  so  physical  and  earthly,  as  to 
be  to  our  eyes  almost  profane.  The  Fall  of  Man,  which 
appears  on  the  sides  of  fonts,  well  reminds  us  of  that 
stain  which  must  be  washed  away  in  Holy  Baptism.  A 
great  many  of  the  events  of  our  Lord's  life  are  sculp- 
tured in  various  positions :  above  all,  of  course,  His 
Passion.  Again,  duties  are  symbolically  represented,  so 
in  the  chancel  arch  of  Egleton,  Rutland,  we  have  the 
figure  of  a  deacon  ringing  a  bell  ;  doubtless  to  remind 
the  worshippers  of  the  duty  of  attending  God's  house. 
And  a  still  more  practical  method  of  representing  the 
evil  consequences  attending  the  breach  of  duty,  and  one 
which  speaks  much  of  the  rudeness  of  the  age,  is  where 
some  local  event  well-known  at  the  time  of  the  erection 
of  the  church,  finds  a-  commemoration  in  it.  Thus 
(though  at  a  later  epoch)  among  the  capitals  of  the  south 
transept  of  Wells  cathedral,  the  architect  has  represented 
a  theft,  which  doubtless,  at  the  time,  had  made  a  con- 
siderable noise  in  that  place.  In  the  first  group,  a  man 
is  seen  stealing  apples  ;  then  follows  the  struggle  and 
apprehension  :  finally,  his  trial  and  condemnation.  And 
such  practical  admonitions  might  not  have  been  without 
their  use.  Sometimes  they  are  refined  and  exalted  into 
such  an  one  as  may  be  seen  in  the  northern  apse  of  S. 
Mary's,  at  Guildford,  where  heavenly  and  earthly  judg- 


Development  of  Syinbolisin  cxxi 

ment  are  portrayed.  Victory  over  the  devil  is  singu- 
larly enough  symbolised  in  Oxford,  S.  Peter's,  by  the 
piers  which  rest  on,  and  crush,  a  monster.  We  have  be- 
fore noticed  that  Norman  architecture,  true  to  its  love  of 
facts,  delighted  in  the  representation  of  instruments  of 
martyrdom,  or  the  deeds  of  faith,  as  the  victory  of  S. 
George.  The  final  doom  was  also  a  favourite  subject ; 
so  was  the  descent  of  Christ  into  hell.  In  fact,  its  whole 
character,  whether  in  string  courses,  tympana,  capitals, 
or  chancel  arches,  was  graphicalness,  and  that  obtained 
sometimes  at  the  expense  of  grace,  sometimes  almost  at 
that  of  decorum,  but  probably  well  adapted  to  the  par- 
ticular development  which  the  minds  of  the  people  had 
then  reached.  One  point  we  must  remark,  to  the 
eternal  honour  of  the  Anglo-Norman,  and  indeed  also  of 
the  Saxon  Church,  deadly  as  was  the  hatred  existing  be- 
tween the  two  peoples,  for  at  least  a  hundred  and  fifty 
years  after  the  conquest,  it  has  left  no  symbolical  trace, 
either  in  the  churches  of  the  vanquishers,  or  of  the  van- 
quished. Much  as  the  one  had  suffered,  and  much  as 
the  other  despised  the  conquered  nation,  this  feeling 
vanished  in  the  house  of  God. 

In  advancing  to  Early  English,  we  still  find  strong 
traces  of  the  historicalism  of  ornaments,  both  in  some  of 
the  mouldings,  as  in  the  toothed,  and  in  the  capitals, 
though  the  latter  begin  now  to  assume  a  more  allegorical 
form.  Indeed,  the  observation  seems  worth  making, 
that  this  style  is  the  only  one  which  appears  to  have 
dealt  much  in  allegory,  we  mean  in  that  sense  which  we 
have  already  attached  to  the  word.  That  is,  it  employs 
fictitious  representations  to  set  forth  real  truths  ;  as  in 
Wells  cathedral,  the  fall  of  the  barren  tree  forms  a 
beautiful  corbel.  We  do,  however,  find  some  traces  of 
this  in  Norman  work,  as  the  fable  of  the  crow  and  the 
fox  may  occasionally  be  discovered  in  it.     The  works  of 


cxxii  hitroductory  Essay 

the  creation  were  often  set  forth,  rather  with  reference  to 
their  beauty  than  from  any  other  reasons.  Such  as  the 
birds  making  their  nests  in  the  thick  fohage,  flowers,  and 
fruit  Yet,  on  the  whole,  facts  such  as  those  which 
principally  occupied  the  attention  of  Norman  architects, 
began  rather  to  find  expression  among  the  details,  than 
to  usurp  any  important  part  in  church  arrangement 
We  are  in  possession  of  too  little  wood  work  of  this  date 
— and  in  that  many  references  of  this  kind  were  probably 
to  be  found — to  be  able  to  speak  with  so  much  certainty 
as  we  can  in  the  later  styles  :  but  that  this  was  the  tend- 
ency of  the  progress  of  architecture,  it  requires  but  little 
knowledge  to  discover.  Impressed,  but  evidently,  now, 
not  only  essentially  but  intentionally,  on  every  building, 
was  the  doctrine  of  the  Ever  Blessed  Trinity  :  for  triplets 
were  so  common  at  the  east  end  as  to  form  the  rule  of 
Early  English  design.  Fonts,  instead  of  bearing  a  repre- 
sentation of  the  Fall  of  Man,  and  thereby  implying  our 
need  of  regeneration,  began  to  be  octagonal,  thereby 
setting  forth  the  doctrine  itself,  a  strong  confirmation  of 
our  previous  observation  respecting  facts  and  doctrines. 
The  shape  of  piers  is  also  to  be  noticed.  For  there 
appears  to  have  been  almost  a  rule,  either  that  the 
octagonal  and  circular  shape  should  alternate  ;  or  that 
one  aisle  should  present  the  one  kind,  the  other  the 
other.  This  we  can  hardly,  in  our  present  state  of  know- 
ledge, profess  to  explain.  Durandus's  observations  about 
windows,  their  splay  and  shafts,  are  very  curious  :  and 
again,  he  evidently  recognises  in  the  tiebeams,  the  knit- 
ting together  of  the  elect  in  one  communion  and  fellow- 
ship :  a  strong  argument,  this,  that  we  are  justified  in 
regarding  arrangements,  which  arise  from  mechanical 
necessity,  as  nevertheless  truly  and  really  symbolical. 
In  the  bases  of  piers  we  now  often  find  flowers,  which 
indeed,  sometimes,  as  in  Rochester  cathedral,  occur  in 


Development  of  Symbolism  cxxiii 

transition  work  ;  principally  the  fleur  de  lys,  which  we 
may  interpret  to  signify  that  humility  is  the  foundation 
of  all  Christian  graces. 

On  the  whole,  however,  we  conclude  that  in  this  style, 
while  churches  taken  as  a  whole  became  more  sym- 
bolical, their  details,  as  details,  became  less  so. 

In  proceeding  to  the  next  development  of  Catholic 
art,  we  are  almost  afraid  of  expressing  a  belief,  that 
Decorated,  in  its  early  dawn,  gave  promise  of  a  brighter 
day  than  it  ever  reached.  It  had  not  shown  its  wonderful 
resources  and  capabilities  in  windows  and  flying  but- 
tresses, before  the  boldness  of  its  capitals  and  bases 
began  to  decline.  We  can  imagine  that,  had  it  so  been 
ordered.  Christian  architecture  might,  about  the  year 
1300,  have  taken  a  different  direction,  and  attained  to  a 
glory,  inconceivable  to  us — perhaps  attainable  only  when 
the  whole  Catholic  Church  shall  be  at  unity.  As  it  is, 
we  cannot  but  consider,  that  about  that  period,  or  a  few 
years  later,  it  took  a  wrong  turn,  and  being  hurried  in  a 
short  space  through  the  hectic  of  a  rare  flush  of  beauty, 
declined  thenceforward  slowly  but  surely.  Now,  if  we 
ask,  why  was  this?  it  will  lead  us  to  look  at  Church 
history  as  connected  with  the  development  of  church 
architecture.  Contemporary  with  the  change  from  Saxon 
to  Norman  (for  we  are  none  of  those  who  hold  that  the 
former  extended  till  Oct.  14,  1065,  and  the  latter  began 
the  next  day),  was  finally  the  victory  of  the  Anglican 
Church  over  Paganism  in  the  conversion  and  civilisation 
of  the  Danes.  Contemporary  with  the  appearance  of 
Early  English,  was  the  great  victory  of  the  Church  over 
Erastianism,  by  the  martyrdom  of  S.  Thomas  of  Canter- 
bury, and  the  abrogation  of  the  constitutions  of  Clarendon. 
But,  hardly  had  Early  English  finished  its  course  of 
splendour,  when  while  traces  of  rare  glory  were  developing 
daily,  the  statute  of  Mortmain  began  to  tell  upon  the 


cxxiv  Introductory  Essay 

Church  :  and  though  the  impulse  already  given  yet 
continued  for  some  time  to  act,  the  end  was  near.  No 
magnificent  cathedral  was  built  after  the  full  effects — 
not  so  much  of  that  act,  as  of  the  Erastianism  which 
contrived  and  allowed  it — were  felt.  The  nave  of 
Winchester  can  hardly  be  called  a  solitary  exception  ; 
because,  in  truth,  it  may  be  doubted  whether  the  pious 
exertions  of  William  of  Wykeham  were  not,  so  far  as 
concerns  the  actual  beauty  of  his  cathedral,  misplaced. 
Thenceforward,  the  State  interfered  more  and  more  with 
the  Church  ;  and  not  allowed  to  carry  out  her  own 
designs,  it  is  no  wonder  if  the  latter  quickly  began  to 
forget  her  own  symbolical  language.  After,  for  the 
first  few  years  of  the  fourteenth  century,  using  it  with 
precision  and  elegance  before  unattainable,  she  thence- 
forward began  to  disuse  it.  We  need  not  give  examples 
of  decorated  symbolism,  because  all  that  was  new  in  it 
lay  in  its  windows  :  and  these  we  have  already  discussed 
at  considerable  length.  And  having  sufficiently  explained 
why  there  should  be  a  decline,  we  have  only  now  to 
examine  why  that  decline  should  have  been  so  different 
in  England,  France,  and  Italy.  In  England,  from  the 
time  that  Edward  IV  directed  the  execution  of  Arch- 
bishop Scrope,  when  the  State  interfered,  it  was  with  a 
strong  arm,  cramping  and  confining,  obliging  the  Church 
to  confine  herself  to  ritual  observances,  and  forbidding 
her  to  expatiate  in  the  grand  objects  for  which  she  was 
ordained.  Now  could  there  be  a  more  fitting  expression 
of  this  than  the  Perpendicular  style?  Does  not  its 
stiffness,  its  failure  in  harmony,  its  want  of  power  and 
adaptation,  its  continual  introduction  of  heraldry,  its 
monotony,  its  breaking  up  by  hard  continued  lines,  its 
shallowness,  its  meretriciousness,  its  display — set  forth 
what  we  know  to  have  been  the  character  of  the  contem- 
porary  Church  ?     Above  all,  do  not  the  reintroduction 


Development  of  Symbolism  cxxv 

of  Horizontality,  the  Tudor  arch,  the  depressed  pier, 
speak  of  her  want  of  spirituahty  ?  Everything  teaches 
us  that  there  was  no  want  of  power  in  her  architects  ; 
considered  merely  as  specimens  of  art,  King's  College, 
and  Henry  the  Seventh's  chapels,  are  matchless.  And 
here  and  there  we  may  trace  some  tokens  of  vastness 
and  holiness  of  conception  worthy  of  a  better  age  ;  such 
as  the  Suffolk  roofs,  which,  as  it  has  been  well  said, 
never  attained  their  full  development.  It  must  be  borne 
in  mind,  that  Perpendicular  *  was  the  first  style,  which 
in  its  full  development  was  used  first  for  a  secular  building. 
Far  be  it  from  us,  however,  to  depreciate  the  excessive 
magnificence  it  assumes  in  shrines  and  chapels  :  indeed, 
this  is  one  of  the  features  which  Decorated  has  not,  and 
the  absence  of  which  in  that  style  renders  it  possible  to 
believe  that  a  still  more  magnificent  may  be  in  store 
for  us.  Perpendicular  introduced  no  new  element  of 
symbolism. 

But  if  this  were  the  state  of  the  Anglican  Church,  the 
Galilean,  though  not  better  off,  was  acted  on  in  a  very 
different  manner.  The  State  gradually  interfered  with 
it,  embraced  it  with  its  dangerous  friendship,  made  its 
observances  meaningless, while  sustaining  their  splendour; 
secularised  its  abbeys,  by  appropriating  them  to  political 
ends  ;  made  statesmen  of  its  bishops,  gave  it  outside 
show,  while  eating  out  its  heart.  Does  not  Flamboyant 
express  this  ?  A  vast  collection  of  elegant  forms,  mean- 
inglessly  strung  together  :  richness  of  ornament,  actually 
weakening  construction  :  vagaries  of  tracery,  as  if  the 
hand  possessed  of  church  art  were  suddenly  deprived 
of  church  feelings  :  nothing  plain,  simple,  intelligible, 
holy :    parts    neglected,    parts    ostentatious :    the   west 

*  We  deeply  regret  that  the  Oxford  Architectural  Society  should  ever 
have  allowed  itself  to  put  on  paper  the  opinions  expressed  by  one  of  its 
members,  that  Perpendicular  windows  are  those  best  suited  to  the  spirit  of 
Christian  architecture. 


cxxvi  Introductojy  Essay 

front  of  Abbeville  to  a  choir  that  would  disgrace  a 
hamlet. 

In  Spain,  again,  where  Christianity  unfolded  itself 
later,  so  also  was  church  art  later  in  its  development. 
San  Miguel,  at  Seville,  which  was  actually  built  in  1305, 
would,  in  England,  be  set  down  to  the  date  of  about 
1 1 80. 

In  Italy,  where  there  was  no  State  to  interfere  with 
the  Church,  Paganism,  which  had  always  been  more  or 
less  at  work,  sprang  up  at  once,  at  the  time  of  the  Great 
Schism,  and  has  ever  since  prevailed. 

But  to  return  to  England.  Perpendicular,  unable  to 
express  any  idea  by  its  ornaments,  soon  began  to  imitate 
those  of  earlier  styles:  first  Early  English,  in  the  wretched 
banded  capitals  of  the  western  counties,  and  then  Deco- 
rated in  its  windows.  While,  however,  the  Church  was 
yet  united  with  the  rest  of  Christendom,  Paganism  inter- 
fered but  in  a  very  slight  degree :  the  Italian  example  of 
Henry  the  Seventh's  tomb  was  not  followed.  Even 
after  the  Dissolution,  there  were  some  good  churches 
built:  the  symbolism  which  lingered  longest  was  that 
of  the  chancel  and  nave.  Nor  was  this  destroyed 
summarily:  the  importance  of  the  chancel  had  been 
gradually,  all  through  the  Perpendicular  era,  weakened 
by  chancel  aisles,  and  the  omission  of  the  chancel 
arch  :  it  was  but  to  omit  the  rood  screen  and  parclose, 
and  (as  at  Hawkshead,  Lancashire,  circ.  1564)  the 
mystical  division  vanished. 

The  symbolisms  which  Protestantism  introduced  were 
few  and  easily  understood. 

The  removal,  and  material,  of  the  altar,  the  change  of 
vestments,  the  gradual  introduction  of  close  pews,  the 
innovation  of  a  reading  pew,  were  all  figurative  enough. 
Something  like  a  return  to  church  art  was  made  just 
before  the  great  Rebellion  :  chancels  became  elongated, 


Development  of  Syvibolisni  cxxvii 

altars  resumed  their  old  position,  copes  reappeared,  and 
the  like.  Details  began  to  improve :  and  (which  we 
could  hardly  have  expected)  intentional  symbolism  is 
sometimes  to  be  discovered  in  them.  So,  in  Baltonsburgh, 
Somersetshire,  a  stone  pulpit  of  the  date  of  162 1,  has 
among  other  devices,  an  equilateral  triangle,  containing, 
and  surrounded  by,  a  tre-ioW :  and  evidently  setting 
forth  the  Holy  Trinity.  After  the  Rebellion,  but  still 
more  after  the  Revolution,  those  faint  traces  of  symbolism 
died  away  into  that  ne  plus  ultra  of  wretchedness,  the 
Georgian  style. 


CHAPTER  XI 

GENERAL   CONCLUSION 

It  is  very  remarkable,  as  has  been  already  observed, 
that  the  buildings  of  those  who  most  strongly  object  to 
the  principle  of  symbolism,  do  in  effect  contain  as  striking 
an  exemplification  of  it  as  it  would  be  possible  to  find. 

Let  us  look  at  a  Protestant  place  of  worship.  It  is 
choked  up  and  concealed  by  surrounding  shops  and 
houses,  for  religion,  nowadays,  must  give  way  to 
business  and  pleasure  :  it  stands  north  and  south,  for  all 
idea  of  fellow-feeling  with  the  Church  Catholic  is  looked 
on  as  mere  trifling,  or  worse  :  the  front  which  faces  the 
High  Street  is  of  stone,  because  the  uniformity  of  the 
street  so  required  it  :  or  (which  is  more  likely)  of  stucco, 
which  answers  as  well,  and  is  cheaper:  the  sides,  how- 
ever, are  of  brick,  because  no  one  can  see  them  :  there  is 
at  the  entrance  a  large  vestibule,  to  allow  people  to 
stand  while  their  carriages  are  being  called  up,  and  to 
enter  into  conversation  on  the  news  of  the  day,  or  the 
merits  of  the  preacher :  it  also  serves  the  purpose  of 
making  the  church  warmer,  and  contains  the  doors  and 
staircases  to  the  galleries.  On  entering,  the  pulpit 
occupies  the  central  position,  and  towards  it  every  seat 
is  directed  :  for  preaching  is  the  great  object  of  the 
Christian  ministry  :  galleries  run  all  round  the  building, 
because  hearing  is  the  great  object  of  a  Christian  con- 


Gefieral  Conclusion  cxxix 

gregation  :  the  altar  stands  under  the  organ  gallery,  as 
being  of  no  use,  except  once  a  month  :  there  are  a  few 
free  seats  in  out-of-the-way  places,  where  no  one  could 
hear,  and  no  pews  would  be  hired,  and  therefore  no 
money  is  lost  by  making  the  places  free  :  and  whether 
the  few  poor  people  who  occupy  them  can  hear  or  not, 
what  matters  it  ?  The  font,  a  cast-iron  vase  on  a  marble 
pillar,  stands  within  the  altar  rails ;  because  it  there  takes 
up  no  room  :  the  reading  pew  is  under  the  pulpit,  and 
faces  the  congregation  ;  because  the  prayers  are  to  be 
read  to  them  and  not  addressed  to  God.  Look  at  this 
place  on  Sunday  or  Thursday  evening.  Carriages  crash 
up  through  the  cast-iron  gates,  and,  amidst  the  wrangling 
and  oaths  of  rival  coachmen,  deposit  their  loads  at  the 
portico  :  people  come,  dressed  out  in  the  full  fashion  of 
the  day,  to  occupy  their  luxurious  pew,  to  lay  their 
smelling-bottles  and  prayer  -  books  on  its  desk,  and 
reclining  on  its  soft  cushions,  to  confess  themselves — if 
they  are  in  time — miserable  sinners  :  to  see  the  poor  and 
infirm  standing  in  the  narrow  passages,  and  close  their 
pew  doors  against  them,  lest  themselves  should  be  con- 
taminated, or  their  cushions  spoilt,  at  the  same  time 
beseeching  God  to  give  their  fellow-creatures  the  comfort 
which  they  refuse  to  bestow  :  the  Royal  Arms  occupy  a 
conspicuous  position  ;  for  it  is  a  chapel  of  the  Establish- 
ment :  there  are  neat  cast-iron  pillars  to  hold  up  the 
galleries,  and  still  neater  pillars  in  the  galleries  to  hold 
up  the  roof ;  thereby  typifying  that  the  whole  existence 
of  the  building  depends  on  the  good-will  of  the  congre- 
gation :  the  roof  is  flat,  with  an  elegant  cornice,  and  serves 
principally  to  support  a  gas-lighted  chandelier  :  and  the 
administration  of  this  chapel  is  carried  on  by  clerk, 
organist,  beadle,  and  certain  bonnetless  pew-openers. 

We  need  not  point  out  how  strongly  all  this  symbolises 
the  spiritual  pride,  the  luxury,  the  self-sufficiency,  the 


cxxx  Introductojy  Essay 

bigotry  of  the'  congregations  of  too  many  a  pew-rented 
Episcopal  cliapel. 

In  contrast  to  this,  let  us  close  with  a  general  view  of 
the  symbolism  of  a  Catholic  church. 

Far  away,  and  long  ere  we  catch  our  first  view  of  the 
city  itself,  the  three  spires  of  its  cathedral,  rising  high 
above  its  din  and  turmoil,  preach  to  us  of  the  Most 
Holy  and  Undivided  Trinity.  As  we  approach,  the 
transepts,  striking  out  cross-wise,  tell  of  the  Atonement : 
the  Communion  of  Saints  is  set  forth  by  the  chapels 
clustering  round  choir  and  nave  :  the  mystical  weather- 
cock bids  us  to  watch  and  pray  and  endure  hardness  : 
the  hideous  forms  that  seem  hurrying  from  the  eaves 
speak  the  misery  of  those  who  are  cast  out  of  the  Church  : 
spire,  pinnacle,  and  finial,  the  upward  curl  of  the  sculp- 
tured foliage,  the  upward  spring  of  the  flying  buttress, 
the  sharp  rise  of  the  window  arch,  the  high-thrown  pitch 
of  the  roof,  all  these,  overpowering  the  horizontal 
tendency  of  string  course  and  parapet,  teach  us,  that 
vanquishing  earthly  desires,  we  also  should  ascend  in 
heart  and  mind.  Lessons  of  holy  wisdom  are  written  in 
the  delicate  tracery  of  the  windows  :  the  unity  of  many 
members  is  shadowed  forth  by  the  multiplex  arcade  : 
the  duty  of  letting  our  light  shine  before  men,  by  the 
pierced  and  flowered  parapet  that  crowns  the  whole. 

We  enter.  The  triple  breadth  of  nave  and  aisles,  the 
triple  height  of  pier  arch,  triforium,  and  clerestory,  the 
triple  length  of  choir,  transepts,  and  nave,  again  set  forth 
the  Holy  Trinity.  And  what  besides  is  there  that  does 
not  tell  of  our  Blessed  Saviour  ?  that  does  not  point  out 
'  Him  first '  in  the  two-fold  western  door:  '  Him  last ' 
in  the  distant  altar  :  '  Him  midst '  in  the  great  rood  : 
'  Him  without  end '  in  the  monogram  carved  on  boss 
and  corbal,  in  the  Holy  Lamb,  in  the  Lion  of  the  tribe 
of  Judah,  in  the  Mystic  Fish  ?     Close  by  us  is  the  font ; 


Genej'al  Conclusion  cxxxi 

for  by  regeneration  we  enter  the  Church  :  it  is  deep  and 
capacious  ;  for  we  are  buried  in  baptism  with  Christ :  it  is 
of  stone  ;  for  He  is  the  Rock  :  and  its  spiry  cover  teaches 
us,  if  we  be  indeed  risen  from  its  waters  with  Him,  to 
seek  those  things  that  are  above.  Before  us,  in  long 
drawn  vista,  are  the  massy  piers,  which  are  the  Apostles 
and  Prophets  :  they  are  each  of  many  members,  for 
many  are  the  graces  in  every  saint :  there  is  delicate 
foliage  round  the  head  of  all  ;  for  all  were  plentiful  in 
good  works.  Beneath  our  feet  are  the  badges  of  worldly 
pomp  and  glory,  the  charges  of  kings  and  nobles  and 
knights  :  all  in  the  presence  of  God  as  dross  and  worth- 
lessness.  Over  us  swells  the  vast  '  valley  '  of  the  high- 
pitched  roof:  from  the  crossing  and  interlacing  of  its 
curious  rafters  hang  fadeless  flowers  and  fruits  which  are 
not  of  earth  :  from  its  hammer-beams  project  wreaths 
and  stars,  such  as  adorn  heavenly  beings  :  in  its  centre 
stands  the  Lamb  as  it  had  been  slain  :  from  around 
Him  the  Celestial  Host,  cherubim  and  seraphim,  thrones, 
principalities,  and  powers,  look  down  peacefully  on  the 
worshippers  below.  Harpers  there  are  among  them 
harping  with  their  harps  :  for  one  is  the  song  of  the 
Church  in  earth  and  in  heaven.  Through  the  walls 
wind  the  narrow  cloister  galleries  :  emblems  of  the  path 
by  which  holy  hermits  and  anchorites,  whose  conflicts 
were  known  only  to  their  God,  have  reached  their 
home.  And  we  are  compassed  about  with  a  mighty 
cloud  of  witnesses  :  the  rich  deep  glass  of  the  windows 
teems  with  saintly  formis,  each  in  its  own  fair  niche,  all 
invested  with  the  same  holy  repose  :  there  is  the  glori- 
ous company  of  the  apostles  :  the  goodly  fellowship  of 
the  prophets  :  the  noble  army  of  martyrs  :  the  shining 
band  of  the  confessors :  the  jubilant  chorus  of  the 
virgins  :  there  are  kings  who  have  long  since  changed 
an  earthly  for  an  heavenly  crown  :  and  bishops  who  have 


cxxxii  Introductory  Essay 

given  in  a  gkd  account  to  the  Shepherd  and  Bishop  of 
souls.  But  on  none  of  these  things  do  we  rest  ;  piers, 
arch  behind  arch,  windows,  light  behind  light,  arcades, 
shaft  behind  shaft,  the  roof,  bay  behind  bay,  the  saints 
around  us,  the  heavenly  hierarchy  above  with  dignity 
of  pre-eminence  still  increasing  eastward,  each  and  all, 
lead  on  eye  and  soul  and  thought  to  the  image  of  the 
crucified  Saviour  as  displayed  in  the  great  east  window. 
Gazing  steadfastly  on  that,  we  pass  up  the  nave,  that  is 
through  the  Church  Militant,  till  we  reach  the  rood 
screen,  the  barrier  between  it  and  the  Church  Triumph- 
ant, and  therein  shadowing  forth  the  death  of  the  faith- 
ful. High  above  it  hangs,  on  His  triumphal  cross,  the 
image  of  Him  Who  by  His  death  hath  overcome  death  ; 
on  it  are  portrayed  saints  and  martyrs,  His  warriors, 
who  fighting  under  their  Lord  have  entered  into  rest  and 
inherit  a  tearless  eternity.  They  are  to  be  our  examples, 
and  the  seven  lamps  above  them  typify  those  graces  of 
the  Spirit,  by  Whom  alone  we  can  tread  in  their  steps. 
The  screen  itself  glows  with  gold  and  crimson  :  with 
gold,  for  they  have  on  their  heads  golden  crowns  :  with 
crimson,  for  they  passed  the  Red  Sea  of  martyrdom  to 
obtain  them.  And  through  the  delicate  net-work,  and 
the  unfolding  holy  doors,  we  catch  faint  glimpses  of  the 
chancel  beyond.  There  are  the  massy  stalls  ;  for  in 
heaven  is  everlasting  rest :  there  are  the  sedilia,  emblems 
of  the  seats  of  the  elders  round  the  throne  :  there  is  the 
piscina  ;  for  they  have  washed  their  robes  and  made 
them  white  :  and  there,  heart  and  soul  and  life  of  all,  the 
altar  with  its  unquenched  lights,  and  golden  carvings, 
and  mystic  steps,  and  sparkling  jewels  :  even  Christ 
Himself,  by  Whose  only  merits  we  find  admission  to  our 
heavenly  inheritance.  Verily,  as  we  think  on  the  one- 
ness of  its  design,  we  may  say  :  Jerusalem  edificatur  ut 
civitas  ciijus  participatio  ejus  in  idipsmn. 


POSTSCRIPTUM 

On  concluding  their  work,  which  from  circumstances 
that  need  not  be  specified  has  been  a  year  in  the  press, 
the  writers  must  apologise  for  the  numerous  typo- 
graphical errors  which  have  been  allowed  to  remain. 
Their  separation  from  each  other,  and  distance  from  the 
printer,  must  plead  in  excuse. 

They  take  this  opportunity  of  expressing  their  thanks 
to  the  Reverend  Dr  Mill,  Christian  i\dvocate  of  the 
University  of  Cambridge,  and  to  F.  A.  Paley,  Esq.,  M.A., 
of  S.  John's  College,  Cambridge,  Honorary  Secretary  of 
the  Cambridge  Camden  Society,  for  their  advice  and 
assistance. 

It  remains  to  say  that  some  doubt  has  been  felt  by 
persons  who  have  read  the  Introductory  Essay  in  proofs, 
whether  the  writers  have  given  Mr  Pugin  sufficient  credit 
for  several  passages  in  his  works  which  seem  to  involve 
the  principle  now  contended  for.  We  had  thought  that 
no  misapprehension  could  be  feared  on  this  head.  It 
was  enough  to  know  that  the  principle  in  question,  even 
though  felt  (as  we  indeed  allowed)  by  this  architect,  had 
not  been  expressed  in  terms.  In  short,  we  took  this  fact 
for  our  ground  :  that  whereas  Mr  Pugin's  book  professed 
to  assert  the  true  principles  of  Christian  architecture,  yet 
reality,  according  to  his  definition,  was  not  at  least  so 
accurately  a  '  true  principle '  as  sacramentality.  The 
principles  themselves,  as  enunciated  by  Mr  Pugin,  apply 
as  well  to  any  secular  building  as  to  a  church  :  they  are 
true  for  construction,  but  not  adequate  in  themselves  to 
form  a  rule  for  ecclesiastical  design. 

Kemerton,  August  i6,  1843. 


cxxxiv  Introductory  Essay 

The  following  very  curious  passage  ought  to  have 
come  in  at  page  Ixxvii  of  the  Introductory  Essay,  but 
was  not  accessible  at  the  time.  It  is  an  extract  from 
the  '  Fardle  of  Facions/  printed  A.D.  1555. 

FROM    THE    'FARDLE    OF    FACIONS,'    PRINTED    1 555 

Oratories,  temples,  or  places  of  praier  (whiche  we  calle 
churches)  might  not  to  be  built  without  the  good  will  of 
the  bishoppe  of  the  diocese.  And  when  the  timbre  was 
redy  to  be  framed,  and  the  foundacion  digged,  it  behoved 
them  to  sende  for  the  bishoppe,  to  hallowe  the  firste 
corner  stone  of  the  foundacion,  and  to  make  the  signe 
of  the  Crosse  thereupon,  and  to  laie  it,  and  directe  it 
juste  easte  and  west.  And  then  might  the  masons  sette 
upon  the  stone,  but  not  afore.  This  churche  did  they 
use  to  builde  after  the  facion  of  a  crosse,  and  not  unlike 
the  shape  of  a  manne.  The  channcelle  (in  the  whiche  is 
conteined  the  highe  altare  and  the  quiere)  directe  fulle 
in  the  easte,  representeth  the  heade,  and  therefore  ought 
to  be  somewhat  rounde,  and  muche  shorter  than  the 
body  of  the  churche.  i\nd  yet  upon  respect  that  the 
heade  is  the  place  for  the  eyes,  it  ought  to  be  of  more 
lighte,  and  to  bee  seperate  with  a  particion,  in  the  steade 
of  a  necke,  from  the  bodye  of  the  churche.  This 
particion  the  Latine  calleth  cancelli,  and  out  of  that 
Cometh  our  terme  channcelle.  On  eche  side  of  this 
channcelle  peradventure  (for  so  fitteth  it  beste)  should 
stand  a  turret ;  as  it  were  for  two  ears,  and  in  these  the 
belles  to  be  hanged,  to  calle  the  people  to  service,  by 
daie  and  by  night.  Undre  one  of  these  turretts  is  there 
commonly  a  vaulte,  whose  doore  openeth  into  the  quiere, 
and  in  this  are  laid  up  the  hallowed  vesselles  and  orna- 
mentes,  and  other  utensils  of  the  churche.  We  call 
it  a  vestrie.     The  other  parte  oughte  to  be  fitted,  that 


Postscriptu  ni  c  x  x  x  v 

having  as  it  were  on  eche  side  an  arme,  the  reste  maye 
resemble  the  bodye  with  the  fete  stretched  in  breadthe, 
and  in  lengthe.  On  eche  side  of  the  bodye  the  pillers 
to  stande,  upon  whose  coronettes  or  heades  the  vaulte 
or  rophe  of  the  churche  maye  reste.  And  to  the  foote 
beneth  aulters  to  be  joyned.  Those  aulters  to  be 
orderly  alway  covered  with  two  aulter  clothes,  and 
garnished  with  the  crosse  of  Christe,  or  some  little 
cofre  of  reliques.  At  eche  ende  a  candelsticke,  and 
a  booke  towarde  the  middes.  The  walls  to  be  painted 
without  and  within,  and  diversely  paineted.  That  they 
also  should  have  in  every  parishe  a  faire  round  stone, 
made  hoUowe  and  fitte  to  holde  water,  in  the  whiche 
the  water  consecrate  for  baptisme  maye  be  kept  for 
the  christening  of  children.  Upon  the  right  hand  of 
the  highe  aulter  that  ther  should  be  an  almorie,  either 
cutte  into  the  walle,  or  framed  upon  it,  in  the  whiche 
they  woulde  have  the  sacrament  of  the  Lorde's  bodye, 
the  holy  oyle  for  the  sicke,  and  chrismatorie,  alwaie  to 
be  locked.  Furthermore  they  would  that  ther  should 
be  a  pullpite  in  the  middes  of  the  churche,  wherein 
the  prieste  maye  stonde  upon  Sondaies  and  holidays 
to  teache  the  people  those  things  that  it  behoveth  them 
to  knowe.  The  channcelle  to  serve  only  for  the  priests 
and  clerks  ;  the  rest  of  the  temporalle  multitude  to 
be  in  the  bodye  of  the  churche,  seperate  notwithstand- 
ing, the  men  on  the  righte  side,  and  the  women  on 
the  left. 


He7x  beginneth  the  First  Book  of  Gulielmus 
DuRANDUs    his    Rationale    of  the    Divine 
.  Offices. 


THE     PROEME 

Importance  and  Difficulty  of  the  Stud)'  of  Symbolism — Necessity  of  its 
Cultivation  by  Priests — Consideration  of  Unlearned  Priests — Mystical 
and  Moral  Meaning  of  the  Law — Four-fold  Sense  of  Scripture  :  the 
Historical,  the  Allegoric,  the  Tropologic,  the  Anagcgic — Different 
Ceremonies  used  by  Different  Churches — Name  of  Rationale,  whence 
derived — Division  of  the  Work. 

I.  All  things,  as  many  as  pertain  to  offices  and  matters 
ecclesiastical,  be  full  of  divine  significations  and  mys- 
teries, and  overflow  with  a  celestial  sweetness  ;  if  so 
be  that  a  man  be  diligent  in  his  study  of  them,  and 
know  how  to  draw  '  honey  from  the  rock,  and  oil  from 
the  hardest  stone.' ^  But  who  '  knoweth  the  ordinances 
of  heaven,  or  can  fix  the  reasons  thereof  upon  the 
earth  ? '  -  For  he  that  prieth  into  their  majesty,  is  over- 
whelmed by  the  glory  of  them.  Of  a  truth  '  the  well  is 
deep,  and  I  have  nothing  to  draw  with ' :  ^  unless  He 
giveth  it  unto  me  Who  '  giveth  to  all  men  liberally,  and 
upbraideth  not'  :*  so  that  'while  I  journey  through  the 
mountains  '^  I  may  '  draw  water  with  joy  out  of  the  wells 

'  Deut.  xxxii,  13.  -  Job  xxxviii,  33  '  S.  John  iv,  11. 

*  S.  James  i,  $.  '"  Psalm  ciii.     Vulgate. 


2  The  Symbolism  of  Churches 

of  salvation.'^  Wherefore,  albeit  of  the  things  handed 
down  from  our  forefathers,  capable  we  are  not  to  explain 
all,  yet  if  among  them  there  be  anything  which  is  done 
without  reason,  it  should  forthwith  be  put  away.  '  Where- 
fore I,  William,  by  the  alone  tender  mercy  of  God,  Bishop 
of  the  Holy  Church  which  is  in  Mende,'^  will  knock  dili- 
gently at  the  door,  if  so  be  that '  the  key  of  David  '  ^  will 
open  unto  me  :  that  the  King  may  '  bring  me  in  to  His 
treasury,'  ^  and  show  unto  me  the  heavenly  pattern  which 
was  showed  unto  Moses  in  the  Mount :  so  that  I  may 
learn  those  things  which  pertain  to  rites  ecclesiastical, 
whereof  they  teach  and  what  they  signify  :  and  that  I 
may  be  able  plainly  to  reveal  and  make  manifest  the 
reasons  of  them,  by  His  help,  'Who  hath  ordained 
strength  out  of  the  mouth  of  babes  and  sucklings ' :  ^^ 
'Whose  spirit  bloweth  where  it  listeth,' ^^  dividing  to 
'each  severally  as  it  will'^^  to  the  praise  and  glory 
of  the  Trinity. 

2.  Sacraments  we  have  received  to  be  signs  or  figures, 
not  in  themselves  virtues,  but  the  significations  of  virtues, 
by  which  men  are  taught  as  by  letters.  Now  of  signs 
there  be  that  are  natural,  and  there  be  that  are  positive  : 
concerning  which,  and  also  of  the  nature  of  a  Sacrament, 
we  shall  speak  hereafter. 

3.  Therefore  the  priests  and  the  bishops  to  whom  '  it  is 
given  to  know  the  mysteries  of  the  kingdom  of  God,'  ^^ 

^  Isaiah  xii,  3. 
''  '  A  city  of  France,  and  capital  of  the  department  of  Lozere,  situated  on 
an  eminence  near  the  Lot :   before  the  Revolution,  the  See  of  a  Bishop. 
The  number  of  inhabitants  is  about  5000.' — Cruttwell's  Gazetteer^  s.v. 
**  Apocalypse  iii,  7.  ^  Cant,  ii,  4. 

"*  Psalm  viii,  2.     See  also  Wisdom  x,  21.  "  S.  John  iii,  8. 

'■^  I  Cor.  xii,  II.  '^  S.  Luke  viii,  lO. 


Proevie  3 

as  He  saith  in  Luke,  and  who  be  the  stewards  and  dis- 
pensers of  sacred  things,  ought  both  to  understand  the 
sacred  mysteries,  and  to  shine  in  the  virtues  which  they 
signify  :  so  that  by  their  Hght  others  may  be  illuminated  : 
otherwise  'they  be  blind  leaders  of  the  blind." ^^  As  saith 
the  Prophet,  '  Let  their  eyes  be  darkened,  that  they  see 
not'  ^^  But,  woe  therefore  is  me !  in  these  days  they 
apprehend  but  little  of  those  things  which  day  by  day 
they  handle  and  perform,  what  they  signify,  and  where- 
fore they  were  instituted  :  so  that  the  saying  of  the 
Prophet  seemeth  to  be  fulfilled,  '  As  is  the  people,  so  is 
the  priest'  ^^  For  when  they  bear  the  bread  of  Pro- 
thesis  ^''  to  the  Lord's  Table  and  the  Mysteries,  they 
understand  not  its  signification  more  than  brute  beasts 
which  carry  bread  for  the  use  of  others.  Of  which 
ignorance  they  shall  give  account  in  the  day  of  vengeance 
and  wrath.  *  When  the  cedars  of  Paradise  shall  tremble, 
what  shall  the  bush  of  the  desert  do  } '  ^^  For  to  them 
is  that  saying  of  the  Prophet,  '  They  have  not  known  My 
ways  :  so  I  swear  in  my  wrath,  if  they  shall  enter  into 
My  rest'  ^^ 

4.  Now  the  professors  of  the  arts  liberal,  and  of  all 
other  arts,  seek  how  they  may  clothe,  support,  and  adorn 
with  causes  and  hidden  reasons  those  things  which  be 
nakedly  and  without  ornament  therein  set  forth  ;  painters 
moreover,  and  mechanics   and   handicraftsmen  of  what 


"  S.  Matthew  xv,  14.  '^  Psalm  Ixix,  23.  '®  Isaiah  xxiv,  2. 

*^  Here  is  a  distinct  reference  to  the  Prothesis  :  the  more  valuable  be- 
cause in  writers  of  the  Middle  Ages  it  does  not  hold  so  prominent  a  place  as 
we  might  have  expected  :  and  the  table  of  Prothesis  appears  not  to  have 
occupied  a  certainly  defined  situation  in  Catholic  churches.  There  is  also 
a  reference  to  Lev.  xxi,  8,  and  the  showbread. 

*^  S.  Luke  xxii,  3.  ^^  Psalm  xcv,  11. 


4  .  TJie  Symbolism  of  Churches 

sort  soever,  study  in  every  variety  of  their  works  to 
render  and  to  have  at  hand  probable  reasons  thereof. 
So,  also,  unseemly  is  it  to  the  magistrate  to  be  ignorant 
of  this  world's  laws  ;  and  to  the  pleader  to  know  nothing 
of  the  law,  wherein  he  is  exercised. 

5.  But  although  learning  be  necessary  unto  priests  for 
the  sake  of  doctrine:  yet  must  not  scholastics  think  slight- 
ingly of  unlettered  priests  ;  according  to  that  saying  in 
Exodus,  'Thou  shalt  not  revile  the  gods.'^^  Whence, 
saith  S.  Augustine,  they  shall  not  deride  if  they  hear 
the  priests  and  ministers  of  the  Church,  either  in- 
voking God  with  barbarisms  and  solecisms,  or  not 
understanding  and  misdividing  the  words  which  they 
pronounce.  Not  but  that  such  things  are  to  be 
corrected  ;  but  they  must  firstly  be  tolerated  of  the 
more  learned.  But  that  which  priests  ought  to  learn, 
shall  be  said  below. 

6.  Furthermore,  the  symbolism  which  existeth  in 
things  and  offices  ecclesiastical,  is  often  not  seen,  both 
because  figures  have  departed,  and  now  it  is  the  time  of 
truth  ;  and  also  because  we  ought  not  to  judaise.  But, 
albeit  those  types  of  which  the  truth  is  made  manifest 
have  departed,  yet  even  to  this  time  manifold  truth  is 
concealed,  which  we  see  not ;  wherefore  the  Church  useth 
figures.  For  so  by  white  vestments  we  understand  the 
beauty  in  which  our  souls  shall  be  arrayed,  'or  the  glory 
of  our  immortality,  which  we  cannot  manifestly  behold  : 
and   in   the   Mass,  by  the  oblation   on    the  altar,-^  the 

20  Exodus  xxii,  28. 
21  The    prayer    of   oblation    is   as   follows — 'Suscipe,    Sancta    Trinitas, 
hanc  oblationem  quam   Tibi    offerimus  ob  memoriam  Fassionis,   resurrec- 
tionis  et  ascensionis  Jesu  Christi  Domini  nostri,'etc. 


Proeme  5 

Passion  of  Christ  is  represented,  that  it  be  held  in  the 
memory  more  faithfully  and  more  firmly. 

7.  Furthermore,  of  the  things  which  be  commanded  in 
the  law,  some  be  moral,  and  others  mystical.  They  be 
moral  which  inform  the  morals,  and  are  to  be  understood 
in  the  simple  tenour  of  the  words  :  '  Love  God  :  honour 
thy  father  :  thou  shalt  do  no  murder,'  and  such  like. 
Mystical  be  such  as  are  typical  :  where  something  is  set 
forth  beyond  the  literal  meaning.  Of  these,  some  be 
sacramental,  and  some  ceremonial.  Sacramental  be 
such  as  may  be  accounted  for,  why  thus  they  were 
ordered  :  such  as  circumcision,  and  the  observance  of 
the  Sabbath,  and  the  like.  Ceremonial  be  they  for 
which  no  reason  can  be  given.  Such  be,  '  Thou  shalt 
not  plough  with  an  ox  and  an  ass  together  :'"' Thou 
shalt  not  wear  a  garment  of  linen  and  woollen  mixed.'^^ 

8.  Now  in  things  that  are  moral  commands,  the  law 
hath  received  no  change  :  but  in  things  sacramental 
and  ceremonial  its  outward  form  is  altered  :  yet  not  one 
of  the  mystical  significations  is  done  away  :  for  the  law 
is  not  done  away.  Though  the  '  priesthood  being 
changed,  there  is  made  of  necessity  a  change  likewise 
of  the  law. '24 

9.  Now,  in  Holy  Scriptures  there  be  divers  senses  :  as 
historic,  allegoric,  tropologic,  and  anagogic.  Whence, 
according  to  Boethius,  all  divine  authority  ariseth  from 
a  sense  either  historical  or  allegorical  or  from  both. 
And  according  to  S.  Hierom,  we  ought  to  study  Holy 
Scriptures  in  three  ways : — firstly,  according  to  the 
letter ;  secondly,  after  the  allegory,  that  is,  the  spiritual 

"  Deut.  xxii,  10.  ^  Deut.  xxii,  11.  -^  Hebrews  vii,  12. 


6  The  Symbolism  of  Churches 

meaning  ;  thirdly,  according  to  the  blessedness   of  the 
future. 

History  is  tilings  signified  by  words  :  as  when  a  plain 
relation  is  made  how  certain  events  took  place  :  as  when 
the  children  of  Israel,  after  their  deliverance  from  Egypt, 
made  a  tabernacle  to  the  Lord.  And  history  is  derived 
from  la-ropdv,  which  is  to  gesticulate  :  ^^  whence  gesticu- 
lators  (that  is,  players)  are  called  histriones. 

10.  Allegory  is  when  one  thing  is  said  and  another 
meant  :  as  when  by  one  deed  another  is  intended  :  which 
other  thing,  if  it  be  visible,  the  whole  is  simply  an 
allegory,  if  invisible  and  heavenly,  an  anagoge.  Also  an 
allegory  is  when  one  state  of  things  is  described  by 
another  :  as  when  the  patience  of  Christ,  and  the  sac- 
raments of  the  Church  are  set  forth  by  mystical  words 
or  deeds.  As  in  that  place  :  '  There  shall  come  forth 
a  rod  of  the  stem  of  Jesse,  and  a  branch  shall  grow  out 
of  his  roots  : '  ^^  which  is  in  plain  language.  The  Virgin 
Mary  shall  be  born  of  the  family  of  David,  who  was  the 
son  of  Jesse.  [This  is  an  example  of  mysticism  in 
words.]  Truth  is  also  set  forth  by  mystic  deeds  :  as  the 
children  of  Israel's  freedom  from  Egyptian  slavery, 
wrought  by  the  blood  of  a  lamb,  signifieth  that  the 
Church  is  freed  by  the  Passion  of  Christ  from  demonia- 
cal servitude."^  The  word  allegory  is  derived  from  the 
Greek  allo7i,  which  means  foreign,  and  gore,  which  is 
sense;  that  is,  a  foreign  sense. 

11.  Tropology  is  an  injunction  unto  morality:  or  a 
moral   speech,  either  with  a  symbolical  or  an  obvious 

-^  Here  is  a  notable  instance  of  Durandus's  misderivations,  of  which  we 
have  spoken  in  the  Introduction.       ^  Isaiah  xi,  i.      *  See  Appendix  I. 


Proeine  7 

bearing,  devised  to  evince  and  instruct  our  behaviour. 
Symbolical;  as  where  he  saith,  'Let  thy  garments  be 
ahvays  white  :  and  let  the  oil  of  thy  head  never  fail.'  ^^ 
That  is,  let  all  thy  works  be  pure,  and  charity  never  fail 
from  thy  mind.  And  again.  It  is  fit  that  David  should 
slay  the  Goliath  within  us  :  that  is,  that  humbleness 
may  subdue  our  pride.  Obvious  as  in  that  saying, '  Deal 
thy  bread  to  the  hungry.'  -^  And  in  that  text  :  '  Let  us 
not  love  in  word,  neither  in  tongue  :  but  in  deed  and 
truth.'  ^^  Now  tropology  hath  his  name  from  tropos^  a 
turning,  and  logos,  which  is  a  discourse. 

12.  Anagoge  is  so  called  from  ana,  which  is  upwards, 
and  goge,  a  leading :  as  it  were  an  upward  leading. 
Whence  the  anagogic  sense  is  that  which  leadeth  from 
the  visible  to  the  invisible  :  as  light,  made  the  first  day, 
signifieth  a  thing  invisible,  namely  the  angelic  nature 
which  was  made  in  the  beginning.  Anagoge,  therefore, 
is  that  sense  which  leadeth  the  mind  upwards  to 
heavenly  things :  that  is  to  the  Trinity  and  the  orders  of 
angels,  and  speaketh  concerning  future  rewards,  and  the 
future  life  which  is  in  the  heaven  :  and  it  useth  both 
obvious  and  mystical  expressions  ;  obvious,  as  in  that 
saying,  '  Blessed  are  the  pure  in  heart :  for  they  shall  see 
God  : '  ^^  mystical,  as  that,  '  Blessed  are  they  that  have 
made  white  their  robes  :  that  they  may  have  right  unto 
the  tree  of  life,  and  enter  in  through  the  gate  into  the 
city.'  ^^  Which  signifieth.  Blessed  are  they  who  make 
pure  their  thoughts,  that  they  may  have  a  right  to  see 
'  God,  who  is  the  way,  the  truth,  and  the  life  : '  ^-  and  after 

-'  Ecclesiastes  ix,  8.  '^  Isaiah  Iviii,  7.  -"  i  S.  John  iii,  18. 

^  S.  Matthew  v,  8.  =^'  Apocalypse  vii,  14.      *■'  S.  John  xiv,  6. 


8  The  Symbolism  of  Churches 

the  example  of  the  fathers,  enter  into  the  kingdom  of 
heaven. 

In  like  manner,  Jerusalem  is  understood  historically 
of  that  earthly  city  whither  pilgrims  journey  ;  allegoric- 
ally,  of  the  Church  Militant ;  tropologically,  of  every 
faithful  soul ;  anagogically,  of  the  celestial  Jerusalem, 
which  is  our  country.^^  Of  these  things,  more  examples 
may  be  seen  in  the  lessons  for  Holy  Saturday.^^  But 
in  this  work  many  senses  are  applied :  and  speedy 
changes  are  made  from  one  to  another,  as  the  diligent 
reader  will  perceive. 

13.  For  as  none  is  prohibited  from  using  divers 
grounds  of  exception  and  manners  of  defence,  so  neither 
are  they  forbidden  to  employ  divers  expositions  in  the 
praise  of  God,  so  that  faith  be  not  injured. 

14.  Notice  must  also  be  taken  of  the  variety  of  rites 
used  in  the  divine  worship.  For  nearly  every  Church 
hath  her  own  observances,  and  attacheth  to  them  a  full 
meaning  of  her  own  :  neither  is  it  thought  blameworthy 
or  absurd  to  worship  with  various  chants,  or  modula- 
tions of  the  voice,  nor  yet  with  different  observances : 
when  the  Church  Triumphant  herself  is  surrounded,^^ 
according  to  the  Prophet,  with  the  like  diversity,  and  in 
the  administration  of  the  sacraments  themselves  a  variety 
of  customs  is  tolerated,  and  that  rightly. 

15.  Whence,    according    to    Austin    of   ecclesiastical 

^^  How  beautifully,  observes  a  writer  in  the  British  Critic^  do  old 
ecclesiastical  writers  use  p atria  and  domus  of  our  celestial  country,  and  our 
everlasting  home  ! 

^'  Reference  is  here  apparently  made  to  the  fifth  chapter  of  the  book,  of 
Lamentations,  which  appears  as  the  3rd  lesson  at  Matins, 

^^  The  author  appears  to  refer  here  to  the  XLV  Psalm,  'Eructavit  cor 
meum.' 


Proeine  g 

institutions  in  the  divine  office,  some  we  have  received 
from  Holy  Scriptures :  some  from  the  traditions  or 
writings  of  the  apostles,  being  confirmed  by  their 
successors :  some,  moreover,  of  which,  however,  the 
institution  is  unknown,  are  confirmed  by  custom  and 
approved  by  use  :  and  to  them  equal  observance  is  due 
as  to  the  others. 

1 6.  Let  not,  then,  the  reader  be  angry  if  he  perchance 
read  in  this  work  of  observances  which  he  never  saw  in 
his  own  church :  or  does  not  read  of  some  that  are  there 
in  use.  For  we  endeavour  not  to  go  through  the 
particular  rites  of  particular  places,  but  those  which  be 
more  common  and  usual :  because  we  labour  to  set  forth 
that  doctrine  which  is  of  universal,  and  not  that  which  is 
of  particular  bearing,  nor  would  it  be  possible  for  us  to 
examine  the  particular  rites  of  every  church.  Therefore 
we  have  determined,  for  the  health  of  our  soul  and  the 
benefit  of  the  readers,  to  set  forth  and  to  arrange  the 
secret  mysteries  of  divine  offices  in  a  clear  state,  to  the 
best  of  our  power  and  to  inculcate  and  thoroughly  to 
explain  that  which  appears  necessary  for  ecclesiastics, 
towards  the  understanding  of  the  daily  service :  even  as 
it  is  well  known  that,  when  in  a  different  condition  of 
life,  we  did  faithfully  in  our  Mirror  of  Magistrates  do 
the  like  for  the  use  of  those  who  were  emplo}'ed  in 
secular  courts. 

17.  But  it  must  diligently  be  noted  that  in  the  divine 
offices  themselves  ^^  many  ceremonies  there  be  of  usual 

*^  This  passage  is  worth  noting,  as  showing  that  our  Author  does  not 
proceed  with  the  determination  of  making  a  meaning  where  he  could  not 
find  one  :  but  that  he  is  willing  to  leave  much,  explained  only  in  the  prin- 
ciples of  necessity,  or  convenience,  or  reverence. 


lO  The  Syvibolisvi  of  Churches 

employment  which  have,  from  their  institution,  respect 
neither  to  a  moral  nor  mystical  signification.  Of  these, 
some  are  known  to  have  arisen  of  necessity :  some  of 
congruity :  some  of  the  difference  of  the  Old  and  New 
Testament ;  some  of  convenience  ;  and  some  for  the 
mere  honour  and  reverence  of  the  offices  themselves : 
whence  saith  blessed  Austin,  so  many  things  are  varied 
by  the  different  customs  of  divers  place,  that  seldom  or 
never  can  those  causes  be  discovered  which  men  followed 
in  constituting  them. 

1 8.  This  work  is  described  as  a  Rationale.  For  as  in 
the  '  breastplate  of  judgment '  ^'  which  the  Jewish  high 
priest  wore  was  written  manifestation  and  truth,  so  here 
the  reasons  of  the  variations  in  divine  offices  and  their 
truths  are  set  forth  and  manifested  :  which  the  prelates 
and  priests  of  churches  ought  faithfully  to  preserve  in 
the  shrine  of  their  breasts  :  and  as  in  the  breastplate 
there  was  a  stone  by  the  splendour  of  which  the  children 
of  Israel  knew  that  God  was  well  pleased  with  them  :  so 
also  the  pious  reader  who  hath  been  taught  the  mysteries 
of  the  divine  offices  from  the  clearness  of  this  work  will 
know  that  God  is  favourably  disposed  towards  us,  unless 
we  rashly  incur  His  indignation  by  our  offence  and  fault. 
The  breastplate  was  woven  of  four  colours  and  of  gold  : 
and  here,  as  we  said  before,  the  principles  on  which  are 
founded  the  variations  in  ecclesiastical  offices,  take  the 
hues  of  four  senses,  the  historic,  the  allegoric,  the  tropo- 
logic,  and  the  anagogic,  with  faith  as  the^^  ground- 
work. 

^^  Vulg.     In  Rationali  Judicii.     Exodus  xxviii,  3. 
3s  Such  appears  the  meaning  of  this  beautiful  comparison.      The  words 
are  rather  obscure,  quatuor  sensibus  fide  media  colorantur. 


ProejJie  1 1 

19.  It  is  divided  into  eight  parts:  which  we  shall  go 
through,  by  the  Lord's  favour,  in  order.  The  first 
treateth  of  churches,  and  ecclesiastical  places  and  orna- 
ments :  and  of  consecrations  and  sacraments.  The 
second  of  the  members  of  the  Church,  and  their  duties  : 
the  third  of  sacerdotal  and  other  vestments :  the  fourth 
of  the  Mass,  and  of  the  things  therein  performed : 
the  fifth  of  the  other  divine  offices :  the  sixth  of  the 
Sundays  and  holydays,  and  feasts  specially  pertaining 
to  our  Lord :  the  seventh  of  Saints'  days,  and  the  feast 
of  the  dedication  of  a  church,  and  the  office  of  the  dead  ; 
the  eighth  of  the  method  of  computing  time,  and  the 
calendar. 


Tradatus  Gulielmi  Durandi  de  ecclesia  et 
ecclesiasticis  locis  et  sacramentis  et  oima^nentis 
et  de  consecrationibus  incipit  feliciter. 


CHAPTER  I 

OF    A    CHURCH    AND    ITS    PARTS 

Two-fold  Meaning  of  the  Word — Different  Synonyms  for  the  Terra — Form 
of  a  Church — Of  the  Tabernacle — The  Foundation,  how  to  be  laid — 
To  Point  East,  and  Why — The  Spiritual  Church,  how  Built  up — Of 
Cement  —  What  Arms  the  Spiritual  Church  Employeth  —  Of  the 
Materials  of  the  Tabernacle — Of  Shittim  Wood — Analogy  of  a  Church 
with  the  Human  Body — Of  what  the  Spiritual  Church  consisteth — Of 
its  Foundations— Of  the  Walls— Of  the  Choir— Of  Apses— Of  the 
Cloister  Court— Of  the  Towers— Of  the  Cock— Of  the  Pinnacles— Of 
the  Windows — Of  the  Lattice  Work — Of  the  Doors— Of  the  Piers — 
Of  the  Beams— Of  the  Roof— Of  the  Stalls— Of  the  Pulpit— Of  the 
Rood  Loft — Of  the  Hours— Of  the  Sanctuary— Of  the  Sacristy— Of 
the  Roof  Tiles— Of  the  Lights— Of  the  Crosses— Of  the  Cloister— Of 
the  Bishop's  Throne — Why  we  go  together  to  Church — Of  the  Separa- 
tion of  the  Women  from  the  Men — Of  the  Covering  of  Women's 
Heads — Of  Speech  in  Church — Of  Immunity  for  Malefactors — Why 
Churches  may  be  rebuilt  in  other  Places. 

I.  First  of  all,  let  us  consider  a  church  ^  and  its  parts. 
The  word  church  hath  two  meanings  :  the  one,  a  material 
building,  wherein  the  divine  offices  are  celebrated  :  the 
other,  a  spiritual  fabric,  which  is  the  collection  of  the 
faithful.  The  Church,  that  is  the  people  forming  it,  is 
assembled  by  its  ministers,  and  collected  together  into 

•  It  has  been  found  advisable  to  print  the  word  church  in  the  following 
pages  with  a  great  or  a  small  initial  letter,  according  as  '  The  Blessed 
Company  of  all  Faithful  People,'  or  the  material  building,  were  intended. 


Of  a  Church  and  its  Parts  1 3 

one  place  by  '  Him  who  maketh  men  to  be  of  one  mind 
in  an  house.'-  For  as  the  material  church  is  constructed 
from  the  joining  together  of  various  stones,  so  is  the 
spiritual  Church  by  that  of  various  men. 

2.  The  Greek  ecclesia  is  in  Latin  translated  by  con- 
vocation because  it  calleth  men  to  itself:  the  which  title 
doth  better  befit  the  spiritual  than  the  material  church. 

The  material  typifieth  the  spiritual  Church :  as  shall 
be  explained  when  we  treat  of  its  consecration.^  Again, 
the  Church  is  called  Catholic,  that  is  universal,  because 
it  hath  been  set  up  in,  or  spread  over,  all  the  world,  be- 
cause the  whole  multitude  of  the  faithful  ought  to  be  in 
one  congregation,  or  because  in  the  Church  is  laid  up  the 
doctrine  necessary  for  the  instruction  of  all. 

3.  It  is  also  called  in  Greek  synagoga,  in  Latin  congre- 
gatio,  which  was  the  name  chosen  by  the  Jews  for  their 
places  of  worship :  for  to  them  the  term  synagogue  more 
appropriately  belongeth,  though  it  be  also  applied  to  a 
church.  But  the  Apostles  never  call  a  church  by  this 
title,  perhaps  for  the  sake  of  distinction. 

4.  The  Church  Militant  is  also  called  Sion :  because, 
amidst  its  wanderings,  it  expecteth  the  promise  of  a 
heavenly  rest :  for  Sion  signifieth  expectation.  But  the 
Church  Triumphant,  our  future  home,  the  land  of  peace, 
is  called  Jerusalem  :  for  Jerusalem  signifieth  the  vision  of 
peace.^  Also,  the  church  is  called  the  House  of  God : 
also,  sometimes,  KvptaKri,  that  is,  the  Lord's  House.  At 
others  basilica  (in  Latin,  a  royal  palace),  for  the  abodes 
of  earthly  kings  are  thus  termed :  and  how  much  more 
fittingly  our  houses  of  prayer,  the  dwelling-places  of  the 
King  of  Kings  !     Again,  it  is  called  temple,  from  tectum 

-  Psalm  Ixviii  (Fxsurgai  Dens),  6.  ^  See  below,  chapter  vi. 

*  So   the   hymn    in    the    Parisian   Breviary,    for   the     dedication    of    a 
church  : 

Urbs  beata,  vera  pacis 
Visio,  Jerusalem. 

K 


14  The  Symbolism  of  Churches 

amplum,  where  sacrifices  are  offered  to  God :  and  some- 
times the  tabernacle  of  God,  because  this  present  Hfe  is  a 
journey,  and  a  progress  to  a  lasting  country :  and  a 
tabernacle  is  an  hostelrie:^  as  will  be  explained  when 
we  speak  of  the  dedication^  of  a  church.  And  why  it  is 
called  the  Ark  of  the  Testimony,  we  shall  say  in  the  en- 
suing chapter,  under  the  title  Altars.  Sometimes  it  is 
called  Martyrium,  when  raised  in  honour  of  any  martyr  ; 
sometimes  capella'^  (chapel),  (see  under  the  head  Priest 
in  the  second  part) ;  sometimes  ccenobium,  at  others 
sacrificium ;  sometimes  sacellum ;  sometimes  the  house 
of  prayer :  sometimes  monastery :  sometimes  oratory. 
Generally,  however,  any  place  set  apart  for  prayers  is 
called  an  oratory.  Again,  the  church  is  called  the  Body 
(?/'Christ :  sometimes  a  virgin,  as  the  Apostle  saith, '  that  I 
may  present  you  as  a  chaste  virgin  to  Christ ' :  ^  some- 
times a  bride,  because  Christ  hath  betrothed  her  to  Him- 
self, as  saith  the  Gospel :  '  he  that  hath  the  bride  is  the 
bridegroom ' :  ^  sometimes  a  mother,  for  daily  in  baptism 
she  beareth  sons  to  God :  sometimes  a  daughter,  accord- 
ing to  that  saying  of  the  Prophet, '  Instead  of  thy  fathers 
thou  shalt  have  children  ' :  ^^  sometimes  a  widow,  because 
'  she  sitteth  solitary  through  her  afflictions,  and,  like 
Rachel,  will  not  be  comforted.'  Sometimes  she  is  set 
forth   under  the   emblem  of  an  harlot,  because  she  is 

^Compare  Cicero  de  Senect.  xxiii.  Et  ex  vita  ita  discedo  tanquam  ex 
hospitio,  non  tanquam  ex  domo  :  commorandi  enim  Natura  diversorium 
nobis,  non  habitandi  dedit. 

^  Chapter  vi,  sect.  5,  ad  fin. 

^  Durandus,  II.  10.  8.  'In  man}'  places,  priests  be  called  chaplains. 
For  of  old  the  Kings  of  France,  when  they  went  forth  to  war,  carried  with 
them  the  Cope  of  Blessed  Martin,  which  was  kept  in  a  certain  tent 
(where  Mass  was  said"),  and  from  the  cope  (cappa)  the  tent  was  called 
chapel  (capella).' 

We  may  observe  that  chapel  was  used  in  former  times  with  much  greater 
latitude  than  now.  An  additional  aisle  or  chantry  was  so  called.  So  in 
riaddenham,  Cambridgeshire,  on  a  brass  in  the  north  aisle,  Orate  pro 
Aniniabus  fundatoruni  hujiis  Capellce  :  that  is,  the  aisle  itself. 

^  2  Cor.  xi,  2.      ^  S.  John  iii,  29.     *"  Psalm  xlv  (^Eructavit  cor  mauni),  16. 


Of  a  Church  and  its  Parts  1 5 

called  out  of  many  nations,  and  because  she  closeth  not 
her  bosom  against  any  that  return  to  her.  Sometimes 
she  is  called  a  city,  because  of  the  communion  of  her 
holy  citizens,  being  defended  by  the  munitions  of  the 
Scriptures,  whereby  heretics  are  kept  off:  having  stones 
and  beams  of  divers  kinds,  because  the  merits  of  the 
saints  are  of  divers  kinds  also,  as  shall  be  said  below. 
Whatever  the  Jewish  Church  received  by  the  law,  that 
doth  the  Christian  Church  receive,  and  with  large  increase 
by  grace,  from  Christ  whose  bride  she  is.  The  setting 
up  of  an  oratory,  or  church,  is  not  new.  For  the  Lord 
commanded  Moses  in  Mount  Sinai,  that  he  should  make 
a  tabernacle  of  curiously  wrought  materials.  This  was 
divided  by  a  veil  into  two  parts :  the  outer,  called  the 
holy  place,  where  the  people  attended  the  sacrifices :  the 
inner,  the  holy  of  holies,  where  the  priests  and  Levites 
ministered  before  the  Lord  (see  the  Preface  to  the  Fourth 
Book  and  also  Appendix  A). 

5.  This  tabernacle  having  decayed  through  age,  the 
Lord  commanded  that  a  temple  should  be  built,  which 
Solomon  accomplished  with  wonderful  skill  :  this  also 
had  two  parts,  like  the  tabernacle.  From  both  of  these, 
namely,  from  the  tabernacle  and  the  temple,  doth  our 
material  church  take  its  form.  In  its  outer  portion,  the 
laity  offer  their  prayers,  and  hear  the  Word.  In  the 
sanctuary,  the  clergy  pray,  preach,  offer  praises  and 
prayers. 

6.  The  tabernacle,  built  as  it  was  amidst  the  journey- 
ings  of  the  Israelites,  is  sometimes  taken  as  a  type  of 
the  world  which  '  passeth  away,  and  the  lust  thereof  ^^ 
Whence  it  was  formed  with  curtains  of  four  colours,  as 
the  world  is  composed  of  four  elements.  '  God,'  said  the 
Prophet, '  is  in  His  tabernacle ' :  ^^  God  is  in  this  world,  as 
in  a  temple  dyed  scarlet  by  the  blood  of  Christ.     The 

"  S.  John  ii,  17.  '-  Psalm  xi  (/;/  Domino  confido\  4. 


1 6  The  Syvibolisni  of  Churches 

tabernacle  is/however,  more  especially  symbolical  of  the 
Church  Militant,  which  hath  'here  no  continuing  city, 
but  seeketh  one  to  come.'  ^^  Therefore  is  it  called  a 
tabernacle,  for  tabernacles  or  tents  belong  to  soldiers: 
and  this  saying,  God  is  in  his  tabernacle,  meaneth,  God 
is  among  the  faithful  collected  together  in  His  name. 
The  outer  part  of  the  tabernacle,  where  the  people  sacri- 
ficed, is  the  active  life,  wherein  men  give  themselves  up 
to  the  love  of  their  neighbour :  the  interior,  wherein  the 
Levites  ministered,  is  the  contemplative  life,  where  a 
band  of  religious  men  devote  themselves  to  the  love  and 
contemplation  of  God.  The  tabernacle  gave  place  to  the 
temple  :  because  after  the  warfare  cometh  the  triumph. 

7.  Now  a  church  is  to  be  built  on  this  fashion  :  The 
foundation  being  prepared,  according  to  that  saying,  '  It 
fell  not,  for  it  was  founded  upon  a  rock,'^*  the  bishop, 
or  a  priest  ^^  as  the  bishop's  deputy,  must  sprinkle  it  with 
holy  water,  to  banish  the  foul  forms  of  evil  spirits,  and 
lay  the  first  stone,  whereon  a  cross  must  be  engraved.^^ 

8.  The  foundation  must  be  so  contrived,  as  that  the 
head  of  the  church  may  point  due  east  (see  Appen- 
dix B)  ;  that  is,  to  that  point  of  the  heavens,  wherein 
the  sun  ariseth  at  the  equinoxes  ;  to  signify,  that  the 
Church  Militant  must  ^^  behave  herself  with  moderation, 

'^  Hebrews  xiii,  14. 

"  S.  Matthew  vii,  25.  In  general  illustration  of  the  foregoing  sections 
the  reader  is  referred  to  the  first  chapter  of  the  eighth  book  of  Bingham's 
'  Antiquities.' 

'^  In  the  account  of  the  dedication  of  S.  Michael  the  Archangel,  in  the 
Isle  of  Guernsey,  preserved  in  the  '  Black  Book  of  the  Bishop  of  Coutances,' 
it  appears  that  the  ceremony  was  performed  by  a  priest :  though  it  is  be- 
lieved that  such  has  seldom  been  the  case  in  the  Anglican  Church.  But 
see  chapter  vi,  section  2. 

'*^  A  cross  was  not  only  inscribed  on  the  foundation  stone,  but  a  cross 
was  placed  where  the  church  was  to  be  :  and  this  in  the  Eastern  Church  ; 
where  the  Staiiropegia  was  a  ceremony  of  much  importance. 

•'  This  passage  is  valuable  as  proving  that  in  the  country  of  our  Bishop 
nothing  was  known  of  a  practice  undoubtedly  prevalent  in  England  ;  the 
direction  of  a  church  to  that  part  of  the  sk)'  in  which  the  sun  arose  on  the 
Feast  of  the  Patron  Saint. 


Of  a  Chicrck  and  its  Parts  17 

both  in  prosperity  and  adversity  :  and  not  towards  that 
point  where  the  sun  ariseth  at  the  solstices,  which  is  the 
practice  of  some.  But  if  the  walls  of  Jerusalem,  '  which 
is  built  as  a  city  that  is  at  unity  with  itself,'  ^"^  were,  by 
the  Prophet's  command,  raised  by  the  Jews,  with  how 
much  greater  zeal  should  we  raise  the  walls  of  our 
churches  !  For  the  material  church,  wherein  the  people 
assemble  to  set  forth  God's  holy  praise,  symboliseth  that 
Holy  Church  which  is  built  in  heaven  of  living  stones^ 

9.  This  is  that  House  of  the  Lord,  built  with  all 
strength,  '  upon  the  foundations  of  the  apostles  and 
prophets,  Jesus  Christ  Himself  being  the  chief  corner- 
stone.^^ Her  2^  foundations  are  in  the  holy  mountains.' 
The  walls  built  upon  these  are  the  Jews  and  Gentiles  ; 
who  come  from  the  four  parts  of  the  world  unto  Christ, 
and  who  have  believed,  believe,  or  shall  believe  on  Him. 

The  faithful  predestinated  to  eternal  life,  are  the 
stones  in  the  structure  of  this  wall  which  shall  continually 
be  built  up  unto  the  world's  end.  And  one  stone  is  added 
to  another,  when  masters  in  the  Church  teach  and  con- 
firm and  strengthen  those  who  are  put  under  them :  and 
whosoever  in  Holy  Church  undertaketh  painful  labours 
from  brotherly  love,  he  as  it  w^ere  beareth  up  the  weight 
of  stones  which  have  been  placed  above  him.  Those 
stones  which  are  of  larger  size,  and  polished,  or  squared, 
and  placed  on  the  outside  and  at  the  angles  of  the 
building,  are  men  of  holier  life  than  others,  who  by  their 
merits  and  prayers  retain  weaker  brethren  in  Holy 
Church. 

10.  The  cement,  without  which  there  can  be  no 
stability  of  the  walls,  is  made  of  lime,  sand,  and  water. 
The  lime  is  fervent  charity,  which  joineth  to  itself  the 
sand,  that  is,  undertakings  for  the  temporal  welfare  of 

''^  Psalm  cxxii  (^Lcetahis  sum),  3.  '^  Eph.  ii,  20. 

-"  Psalm  Ixxxvii  (^Fundamenta  ejus),  I. 


1 8  The  Symbolism  of  Churches 

our  brethren:  because  true  charity  taketh  care  of  the 
widow  and  the  aged,  and  the  infant,  and  the  infirm  :  and 
they  who  have  it  study  to  work  with  their  hands,  that 
they  may  possess  wherewith  to  benefit  them.  Now  the 
lime  and  the  sand  are  bound  together  in  the  wall  by  an 
admixture  of  water.  But  water  is  an  emblem  of  the 
Spirit.  And  as  without  cement  the  stones  cannot  cohere, 
so  neither  can  men  be  built  up  in  the  heavenly  Jerusalem 
without  charity,  which  the  Holy  Ghost  worketh  in  them. 
All  the  stones  are  polished  and  squared — that  is,  holy 
and  pure,  and  are  built  by  the  hands  of  the  Great 
Workman  into  an  abiding  place  in  the  Church  :  whereof 
some  are  borne,  and  bear  nothing,  as  the  weaker 
members  :  some  are  both  borne  and  bear,  as  those  of 
moderate  strength  :  and  some  bear,  and  are  borne  of 
none  save  Christ,  the  corner-stone,  as  they  that  are 
perfect.  All  are  bound  together  by  one  spirit  of  charity, 
as  though  fastened  with  cement ;  and  those  living  stones 
are  knit  together  in  the  bond  of  peace.  Christ  was  our 
wall  in  His  conversation  :  and  our  outer  wall  in  His 
Passion. 

II.  When  the  Jews  were  rebuilding  the  walls  of  Jeru- 
salem, their  enemies  strove  hard  to  let  the  works :  so 
that  '  they  built  with  one  hand,  and  held  their  weapons 
of  war  in  the  other.'  And  round  us  too  do  enemies 
gather,  while  we  are  building  the  walls  of  our  Church  : 
our  own  sins,  or  ungodly  men,  willing  to  hinder  our 
success.  Whence,  while  we  build  our  walls,  that  is,  while 
we  add  virtue  to  virtue,  we  must  fight  with  the  enemy, 
and  grasp  our  weapons  firmly :  we  must  '  take  the 
helmet  of  salvation,  the  shield  of  faith,  the  breastplate  of 
righteousness  :  and  for  our  sword  the  word  of  God,'  ^^ 
that  we  may  defend  ourselves  against  them  :  and  God's 

"1  Eph.  vi,  i6,  17, 


Of  a  Church  and  its  Parts  1 9 

priest  shall  be  unto  us  in  Christ's  stead,  to  teach  us  by 
his  lessons,  and  defend  us  by  his  prayers. 

12.  Furthermore,  of  what  the  tabernacle  was  made  the 
Lord  hath  told  us,  saying  unto  Moses,  '  Take  the  first 
fruits,' — that  is,  the  most  precious  gifts — '  of  the  children 
of  Israel :  but  from  him  alone  who  willingly  offereth  gold, 
and  silver,  and  brass,  and  precious  stones,  and  purple 
and  linen  twice  dyed  ' ;  namely  cloth  of  the  colours  of 
blue,  purple,  and  scarlet :  and  of  biss,  which  is  a  kind  of 
Egyptian  linen  white  and  soft  :  '  and  goat's  hair,  and 
rams'  skins  dyed  red,'  which  we  call  Parthian,  because 
the  Parthians  first  dyed  them  thus,  '  and  purple  skins 
and  shittim  wood '  (shittim  is  the  name  of  a  mountain, 
and  also  of  a  tree  :  its  leaves  are  like  the  white  thorn, 
and  to  be  injured  neither  by  fire  nor  by  decay) :  '  and  oil 
for  the  lights,  frankincense,  and  ointment  of  a  sweet 
savour,  onyx  stones,  and  sard-onyxes,  and  jewels:  and 
let  them  make  Me  a  house,  that  I  may  dwell  in  the 
midst  of  them  :  and  that  they  may  not  weary  them- 
selves in  returning  to  this  mountain.'  ^^ 

14.  The  arrangement  of  a  material  church  resembleth 
that  of  the  human  body  :  the  chancel,  or  place  where  the 
altar  is,  representeth  the  head  :  the  transepts,  the  hands 
and  arms,  and  the  remainder — towards  the  west — the 
rest  of  the  body.  The  sacrifice  of  the  altar  denoteth  the 
vows  of  the  heart.  Furthermore,  according  to  Richard 
de  Sancto  Victore,  the  arrangement  of  a  church  typifieth 
the  three  states  in  the  Church :  of  virgins,  of  the 
continent,  of  the  married.     The  sanctuary  ^^  is  smaller 

"  Exodus  XXV,  2. 
'^  The  sanctuary  of  course  means  that  eastermost  division  in  churches 
consistino^  of  three  parts,  which  still  remains  in  many  Norman  buildings, 
and  of  which  Kilpeck,  in  Herefordshire,  may  be  taken  as  a  type.  These 
churches  are  generally  apsidal  :  but  there  are  instances  to  the  contrary,  as 
Bishopstone,  in  Sussex.  A  view  of  the  sanctum  sanctorum  and  chancel 
arches  in  this  church  is  given  in  the  Cambridge  Camden  Society's  'Illus- 
trations of  Monumental  Brasses,'  part  iv. 


20  TJie  Symbolisin  of  Churches 

than  the  chancel,  and  this  than  the  nave  :  because  the 
virgins  are  fewer  in  number  ^'^  than  the  continent,  and 
these  than  the  married.  And  the  sanctuary  is  more 
holy  than  the  chancel :  and  the  chancel  than  the  nave : 
because  the  order  of  virgins  is  more  worthy  than  that  of 
the  continent,  and  the  continent  more  worthy  than  the 
married. 

15.  Furthermore,  the  church  consisteth  of  four  walls, 
that  is,  is  built  on  the  doctrine  of  the  Four  Evangelists  ; 
and  hath  length,  breadth,  and  height :  the  height  repre- 
senteth  courage,  the  length  fortitude,  which  patiently 
endureth  till  it  attaineth  its  heavenly  home  ;  the  breadth 
is  charity,  which,  with  long  suffering,  loveth  its  friends 
in  God,  and  its  foes  for  God  ;  and  again,  its  height  is  the 
hope  of  future  retribution,  which  despiseth  prosperity 
and  adversity,  hoping  '  to  see  the  goodness  of  the  Lord 
in  the  land  of  the  living.'  ^^ 

16.  Again,  in  the  temple  of  God,  the  foundation  is 
faith,  which  is  conversant  with  unseen  things  :  the  roof, 
charity,  'which  covereth  a  multitude  of  sins.'  ^^  The  door, 
obedience,  of  which  the  Lord  saith,  '  If  thou  wilt  enter 
into  life,  keep  the  commandments.'^'  The  pavement, 
humility,  of  which  the  Psalmist  saith,  '  My  soul  cleaveth 
to  the  pavement.'  ^^ 

17.  The  four  side -walls,  the  four  cardinal  virtues, 
justice,  fortitude,  temperance,  prudence.  Hence  the 
Apocalypse  saith,  'The  city  lieth  four-square.'^^  The 
windows  are  hospitality  with  cheerfulness,  and  tender- 
ness with  charity.  Concerning  this  house  saith  the 
Lord,  'We  will   come  unto  him,  and   make  our  abode 

■-•»  This  passage  is  somewhat  obscure  ;  but  the  difference  between  the 
virgins  and  the  continent  appears  to  be  this  :  by  the  former  are  meant 
those  who  have  taken  vows  of  celibacy  ;  by  the  latter,  those  who  practise 
it,  without,  however,  having  bound  themselves  to  it  by  vow. 

25  Psalm  xxvii  (^Dominus  il/uminatio),  13.  "^^  I  S.  Peter  iv,  8. 

"''  S.  Matthew  xix,  17.  -^  Psalm  cxix  (^Adhcesit pavimento)^  25. 

-"  Rev.  xxi,  16. 


Of  a  Church  and  its  Paris  21 

with  him.'  ^'^  But  some  churches  are  built  in  the  shape 
of  a  cross,  to  signify,  that  we  are  crucified  to  the  world, 
and  should  tread  in  the  steps  of  the  Crucified,  according 
to  that  saying,  '  If  any  man  will  come  after  Me,  let  him 
deny  himself  and  take  up  his  cross,  and  follow  Me.'  ^^ 
Some  also  are  built  in  the  form  of  a  circle  :  ^^  to  signify 
that  the  Church  hath  been  extended  throughout  the 
circle  of  the  world,  as  saith  the  Psalmist :  '  And  their 
words  unto  the  end  of  the  world.'  ^^  Or  because  from 
the  circle  of  this  world,  we  reach  forth  to  that  crown  of 
eternity  which  shall  encircle  our  brows. 

1 8.  The  choir  is  so  called  from  the  harmony  of  the 
clergy  in  their  chanting,  or  from  the  multitude  collected 
at  the  divine  offices.  The  word  chorus  is  derived  from 
chorea,  or  from  corona.  For  in  early  times  they  stood 
like  a  crown  round  the  altar,  and  thus  sung  the  Psalms 
in  one  body  :  but  Flavianus  and  Theodorus  taught  the 
antiphonal  method  of  chanting,  having  received  it  from 
S.  Ignatius,  who  himself  learnt  it  by  inspiration.  The 
two  choirs  then  typify  the  angels,  and  the  spirits  of  just 
men,  while  they  cheerfully  and  mutually  excite  each 
other  in  this  holy  exercise.  Others  derive  chorus  from 
concord,  which  consisteth  of  charity  ;  because  he  who 
hath  not  charity,  cannot  sing  with  the  spirit.  But  what 
this  choir  signifieth,  and  why  the  greatest  in  it  sit  last, 
shall  be  explained  in  the  fourth  book.^*  And  observe, 
that  when  one  sings,  it  is  called  in  Greek  a  monody,  in 


3"  S.  John  xiv,  23.  ^i  g.  Matthew  xvi,  18. 

^-  This  of  course  refers  to  the  Church  of  the  Holy  Sepulchre,  the  proto- 
type of  these  buildings.  There  are  four,  as  it  is  well  known,  in  England 
yet  standing,  and  two  in  ruins — namely.  Temple  Aslackby,  in  Lincoln- 
shire, and  the  church  in  Ludlow  Castle. 

^  Psalm  xix  {Ccrli  enarrayit')^  4. 

3'  We  may  observe  that  Prynne  perverts  the  fact,  that  the  westernmost 
seats  in  the  choir  are  the  most  honourable,  to  a  depreciation  of  the 
Catholic  custom  of  the  position  of  the  altar.  See  his  '  Pacific  Examina- 
tion,' s.v. 


22  The  Syvibolisni  of  Churches 

Latin  tyciniiLin.     When  two  sing,  it  is  called  biciniuni; 
when  many,  a  chorus. 

19.  The  exedra  is  an  apsis,  separated  a  little  from  a 
temple  or  palace  ;  so  called  because  it  projecteth  a  little 
from  the  wall  (in  Greek  l^eSpa),  and  signifieth  the  lay 
portion  of  the  faithful  joined  to  Christ  and  the  Church. 
The  crypts,  or  subterranean  caves,  which  we  find  in 
some  churches,  are  hermits  who  are  devoted  to  a 
solitary  life. 

20.  The  open  court  signifieth  Christ,  by  Whom  an 
entrance  is  administered  into  the  heavenly  Jerusalem  : 
this  is  also  called  porch,  ixovc\.  porta^  a  gate,  or  because  it 
is  aperia,  open. 

21.  The  towers  are  the  preachers  and  prelates  of  the 
Church,  which  are  her  bulwark  and  defence.  Whence 
the  bridegroom  in  the  Canticles  saith  to  the  bride,  '  Thy 
neck  is  like  the  tower  of  David  builded  for  an  armoury.'  ^^ 
The  pinnacles  of  the  towers  signify  the  life  or  the  mind 
of  a  prelate  which  aspireth  heavenwards. 

22.  The  cock  at  the  summit  of  the  church  is  a  type  of 
preachers.  For  the  cock,  ever  watchful  even  in  the 
depth  of  night,  giveth  notice  how  the  hours  pass,  waken- 
eth  the  sleepers,  predicteth  the  approach  of  day,  but  first 
exciteth  himself  to  crow  by  striking  his  sides  with  his 
wings.  There  is  a  mystery  conveyed  in  each  of  these 
particulars.  The  night  is  this  world :  the  sleepers  are 
the  children  of  this  world  who  are  asleep  in  their  sins. 
The  cock  is  the  preacher,  who  preacheth  boldly,  and 
exciteth  the  sleepers  to  cast  away  the  works  of  darkness, 
exclaiming,  'Woe  to  them  that  sleep  !  Awake  thou  that 
sleepest ! '  ^^  And  these  foretell  the  approach  of  day 
when  they  speak  of  the  Day  of  Judgment,  and  the 
glory  that  shall    be   revealed  :  and    like    prudent   mes- 

^^  Canticles  iv,  4,  ^  Eph.  v,  14. 


Of  a  Church  and  its  Parts  23 

sengers,  before  they  teach  others,  arouse  themselves 
from  the  sleep  of  sin  by  mortifying  their  bodies.  Whence 
the  Apostle,  'I  keep  under  my  body.' ^^  And  as  the 
weathercock  faceth  the  wind,  they  turn  themselves 
boldly  to  meet  the  rebellious  by  threats  and  arguments : 
lest  they  should  be  guilty,  '  when  the  wolf  cometh,  of 
leaving  the  sheep  and  fleeing.'  ^^  The  iron  rod,  whereon 
the  cock  sitteth,  representeth  the  discourse  of  the  preacher, 
that  he  speaketh  not  of  man  but  of  God  :  according  to 
that  saying,  '  If  any  man  speak,  let  him  speak  as  the 
oracles  of  God.'  ^^  But  in  that  the  iron  rod  is  placed 
above  the  cross,  on  the  summit  of  the  church,  it  signi- 
fieth  that  Holy  Scripture  is  now  consummated  and  con- 
firmed. Whence  saith  our  Lord  in  His  Passion,  '  It  is 
finished '  :  and  that  title  is  written  indelibly  over  Him. 

23.  The  cone,  that  is  the  summit  of  the  church,  of 
great  height,  and  of  round  shape,  signifieth  how  perfectly 
and  inviolably  the  Catholic  faith  must  be  held  :  which 
faith  except  a  man  do  keep  whole  and  undefiled,  with- 
out doubt  he  shall  perish  everlastingly. 

24.  The  glass  windows  in  a  church  are  Holy  Scrip- 
tures, which  expel  the  wind  and  the  rain,  that  is  all 
things  hurtful,  but  transmit  the  light  of  the  true  Sun, 
that  is,  God,  into  the  hearts  of  the  faithful.  These  are 
wider  ^^  within  than  without,  because  the  mystical  sense 
is  the  more  ample,  and  precedeth  the  literal  meaning. 
Also,  by  the  windows  the  senses  of  the  body  are  signi- 
fied :  which  ought  to  be  shut  to  the  vanities  of  this  world, 
and  open  to  receive  with  all  freedom  spiritual  gifts. 

25.  By  the  lattice  work*  of  the  windows,  we  understand 
the  prophets  or  other  obscure  teachers  of  the  Church 
Militant :  in  which  windows  there  are  often  two  shafts, 

37  1  Cor.  ix,  27.  3s  s.  John  x,  12.  ^9  j  g  Pe^gj-  iv,  n. 

^^  This  passage  is  particularly  to  be  observed,  for  the  reason  given  in 
the  Introduction.  *  See  Appendix  I. 


24  TJie  Symbolism  of  Churches 

signifying  the  two  precepts  of  charity,  or  because  the 
apostles  were  sent  out  to  preach  two  and  two. 

26.  The  door  of  the  church  is  Christ:  according  to 
that  saying  in  the  Gospel,  *  I  am  the  door.'  ^^  The 
apostles  are  also  called  doors. 

27.  The  piers  of  the  church  are  bishops  and  doctors : 
who  specially  sustain  the  Church  of  God  by  their  doctrine. 
These,  from  the  majesty  and  clearness  of  their  divine 
message,  are  called  silver,  according  to  that  in  the  Song 
of  Songs,  '  He  made  silver  columns.'  ^^  Whence  also 
Moses  at  the  entering  in  of  the  tabernacle,  placed  five 
columns,  and  four  before  the  oracle,  that  is,  the  holy  of 
holies.  Although  the  piers  are  more  in  number  than 
seven,  yet  they  are  called  seven,  according  to  that  say- 
ing, 'Wisdom  hath  builded  her  house,  she  hath  hewn  out 
her  seven  pillars ' :  ^^  because  bishops  ought  to  be  filled 
with  the  sevenfold  influences  of  the  Holy  Ghost :  **  and 
SS.  James  and  John,  as  the  Apostle  testifieth,  '  seemed 
to  be  pillars.' ^^'  The  bases  of  the  columns  are  the 
apostolic  bishops,^*^  who  support  the  frame  of  the 
whole  church.  The  capitals  of  the  piers  are  the  opinions 
of  the  bishops  and  doctors.  For  as  the  members  are 
directed  and  moved  by  the  head,  so  are  our  words  and 
works  governed  by  their  mind.  The  ornaments  of  the 
capitals  are  the  words  of  Sacred  Scripture,  to  the  medi- 
tation and  observance  of  which  we  are  bound. 

28.  The  pavement  of  the  church  is  the  foundation  of 
our  faith.  But  in  the  spiritual  Church,  the  pavement  is 
the  poor,  of  Christ :  the  poor  in  spirit,  who  humble  them- 
selves   in    all    things :    wherefore    on    account   of  their 

•*'  S.  John  X,  9.  ••-  Canticles  viii,  9.  ^^  Prov.  viii,  I. 

■"  Compare  the  Veni  Creator  : 

Thou  the  anointing  Spirit  art, 
Who  dost  Thy  sevenfold  gifts  impart. 
^^  Gal  ii,  9, 

^^  That  is,  it  may  be  supposed,  bishops  of  those  sees  which  were  founded 
by  the  apostles  themselves,  e.g.  Rome,  Crete,  Ephesus. 


Of  a  Church  and  its  Parts  25 

humility  they  are  Hkened  to  the  pavement.  Again,  the 
pavement,  which  is  trodden  under  foot,  representeth  the 
multitude,  by  whose  labours  the  Church  is  sustained. 

29.  The  beams  '^'^  which  join  together  the  church  are  the 
princes  of  this  world  or  the  preachers  who  defend  the  unity 
of  the  Church,  the  one  by  deed,  the  other  by  argument. 

30.  The  stalls  in  the  church  signify  the  contemplative, 
in  whom  God  dwelleth  without  hindrance,  who,  from 
their  high  dignity  and  the  glory  of  eternal  life,  are  com- 
pared to  gold.  Whence  He  saith  in  the  Canticles,  *  He 
made  a  golden  seat'  * 

31.  The  beams  in  the  church  are  preachers,  who 
spiritually  sustain  it.  The  vaulting  also,  or  ceiling,  re- 
presenteth preachers,  who  adorn  and  strengthen  it,  con- 
cerning whom,  seeing  that  they  are  not  corruptible 
through  vice,  the  bridegroom  glorieth  in  the  same 
Canticles,  saying  '  the  beams  of  our  house  are  cedar,  and 
its  ceiling,  fir.'  For  God  hath  built  His  Church  of  living 
stones,  and  imperishable  wood,  according  to  that  saying, 
'Solomon  made  himself  a  Htter  of  cedar  wood  ;'  ^^  that  is, 

*''  Beams.       That   is,  probably,  tie-beams  :  here  is  another  reference  to 
the  architectural  arrangements  of  Early  English  date. 

^^  It  is  very  difficult  to  find  the  right  meaning  of  the  v^ord  ferculimi  here. 
The  English  version  gives  the  passage  from  the  Canticles,  '  King  Solomon 
made  himself  a  chariot  (marg.  reading,  bed)  of  the  wood  of  Lebanon.  In 
the  extremely  beautiful  treatise  of  Hugo  de  S.  Victore,  De  NuMiis  SMHtti- 
alibus  (cap.  iii),  the  fercida  nuptialia  appear  to  mean  the  marriage  feast, 
which  is  to  perform  its  part  in  the  general  Sensinim  refectio,  by  its  sweet 
savours  ;  as  the  bed  or  chariot  of  Solomon  is  noted  for  the  odour  of  its 
cedar  wood.  However,  the  same  writer  devotes  five  Tituli  of  his  Eriidit. 
Theolog.  Ex  Miscellan.  namely,  lix — Ixii  of  the  first  book,  and  cxxi  of  the 
second,  to  the  consideration  of  this  Ferculum  Solomonis  :  which  he  de- 
cides to  be  a  lectica  sen  vehiaihcm,  a  litter  or  sedan  (such  as  is  now  used 
in  Sicily  under  the  name  of  lettigd),  differing  from  the  lectidiis  or  bed 
(Cant,  i,  16),  inasmuch  as  this  denotes  the  repose  of  the  contemplative 
life,  while  the  ferculum  tj'pifies  the  laborious  exercise  of  the  active  life  ; 
and  differing  again  from  the  airnis  or  chariot  (the  only  other  vehicle 
mentioned  in  Holy  Scripture),  since  the  latter  is  drawn  on  the  earth  with 
a  grating  noise,  and  represents  a  depraved  heart  clinging  to  earthly  things, 
but  the  former  is  borne  smoothly  and  quietly  above  the  ground,  an  image 
of  the  righteous  soul  despising  earthly  and  seeking  heavenly  things. 
Lastly,  Xh.Q  ferculum,  or  litter,  typifies  the  Church,  from  carrying,  aferendo, 
as  doth  the  Church  her  children  unto  Heavenly  Rest. 
*  See  Appendix  I. 


26  The  Symbolism  of  Churches 

Christ,  of  His  saints  who  wear  the  white  robe  of  chastity. 
The  chancel,  that  is,  the  head  of  the  church,  being 
lower  "^^  than  its  body,  signifieth  how  great  humility 
there  should  be  in  the  clergy,  or  in  prelates,  according  to 
that  saying,  '  And  the  more  thou  art  exalted,  humble 
thyself  in  all  things.'  The  rail,  by  which  the  altar  ^^  is 
divided  from  the  choir,  teacheth  the  separation  of  things 
celestial  from  things  terrestrial. 

32.  The  seats  in  the  choir  admonish  us  that  the  body 
must  sometimes  be  refreshed  :  because  that  which  hath 
not  alternate  rest  wanteth  durability. 

33.  The  pulpit  in  the  church  is  the  life  of  the  perfect : 
and  is  so  called  from  being  public,  or  placed  in  a  public 
place.  For  we  read,  '  Solomon  made  a  brazen  scaffold, 
and  set  it  in  the  midst  of  the  temple,  and  stood  upon  it, 
and  stretching  forth  his  hands  spake  to  the  people  of 
God.'  Esdras  also  made  a  wooden  scaffold  for  speaking: 
in  which  when  he  stood,  he  was  higher  than  the  rest  of 
the  people.^^ 

34.  The  analogium  (rood-loft)  is  so  called  because  in 
it  the  Word  of  God  is  read  and  delivered.  Which  also 
is  called  ambo,  from  ambire^'^  to  surround,  because  it 
surroundeth  him  that  entereth  in. 

*^  The  fact  that  in  many  unaltered  and  unmutilated  churches  the 
chancel  is  lower  than  the  nave,  appears  to  have  been  unnoticed  by 
ecclesiologists.  Wherever  it  occurs,  William  Dowsing,  or  some  of  his 
puritanical  coadjutors,  have  been  supposed  agents  in  the  matter.  But 
there  exist  chancels,  which,  whether  from  the  height  of  the  piscina  and 
sedilia,  or  on  other  accounts,  cannot  have  been  lowered,  to  which  never- 
theless there  is  a  descent  from  the  nave.  Such  an  one  is  that  of  S.  Giles's 
at  Cambridge  :  and  the  arrangement  is  very  common  in  the  little  churches 
of  the  south-west  part  of  Sussex. 

^  This  is  another  very  remarkable  passage  :  and  one  which  proves  that 
the  injunction  of  Abp.  Laud  for  the  erection  of  altar  rails  was  not  a 
novelty.  And  though  their  abolition  is  much  to  be  wished,  as  well  from 
the  ugliness  of  all  existing  specimens,  as  from  the  irreverence  which  they 
seem  to  pre-suppose,  the  Church  in  England  can  scarcely  be  charged  with 
the  adoption  of  an  innovation  in  giving  her  sanction  to  them. 

^1  3  Kings  vi,  13. 

^2  This  is,  of  course,  a  false  derivation.  The  important  subject  of  Rood- 
lofts  has  been  treated  with  admirable  learning  by  Father  Thiers,  in  his 
treatise  '  Sur  les  jubes,'  to  which  the  reader  is  referred.    See  also  Appendix  C. 


Of  a  Church  and  its  Parts  27 

35.  The  horologium,  by  means  of  which  the  hours  are 
read,  teacheth  the  dihgence  that  should  be  in  priests  to 
observe  at  the  proper  times  the  canonical  hours :  as  he 
saith,  'Seven  times  a  day  do  I  praise  thee.'  ^^ 

36.  The  tiles  ^^  of  the  roof  which  keep  off  the  rain  are 
the  soldiers,  who  preserve  the  Church  from  paynim,  and 
from  enemies. 

37.  The  circular  staircases,  which  are  imitated  from 
Solomon's  temple,  are  passages  which  wind  among  the 
walls,  and  point  out  the  hidden  knowledge  which  they 
only  have  who  ascend  to  celestial  things.  Concerning 
the  steps,  by  which  ascent  is  made  to  the  altar,  hereafter. 

38.  The  sacristy,  or  place  where  the  holy  vessels  are 
deposited,  or  where  the  priest  putteth  on  his  robes,  is  the 
womb  of  the  Blessed  Mary,  where  Christ  put  on  his 
robes  of  humanity.  The  priest,  having  robed  himself, 
cometh  forth  into  the  public  view,  because  Christ,  having 
come  from  the  womb  of  the  Virgin,  proceeded  forth  into 
the  world. 

The  bishop's  throne  in  the  church  is  higher  than  the 
rest. 

39.  Near  to  the  altar,  which  signifieth  Christ,  is  placed 
the  piscina,  or  lavacrum,  that  is,  the  pity  of  Christ,  in 
which  the  priest  washeth  his  hands,  thereby  denoting 
that  by  baptism  and  penitence  we  are  purged  from  the 
filth  of  sin  :  which  is  drawn  from  the  Old  Testament. 
For  he  saith  in  Exodus,  *  And  Moses  made  a  laver  of 
brass,  with  his  basin,  in  the  which  Aaron  the  priest  and 
his  sons  should  wash,  before  they  went  up  to  the  altar, 
that  they  might  offer  an  offering.  ^^ 

40.  The  lamp  in  the  church  is  Christ  :  as  He  saith,  '  I 
am  the  light  of  the  world ' ;  ^^  and  again,  '  That  w^as  the 

^  Psalm  (cxix),  Beatiimmaculaii,  164. 
^'  This   passage  deserves  to  be  noticed,  as  proving  that  lead  was  not  the 
only  roofing  employed  in  the  Norman  churches. 

^  Exodus  xxxviii,  8.  ^  S.  John  viii,  12. 


28  The  Symbolism  of  Churches 

true  light.'  ^''  '  Or  the  hght  in  a  church  may  denote  the 
apostles  and  other  doctors,  by  whose  doctrine  the  Church 
is  enlightened,  as  the  sun  and  moon  :  concerning  whom 
saith  the  Lord,  '  Ye  are  the  light  of  the  world ' :  ^^  that  is, 
an  example  of  good  works.  Wherefore  He  saith  to  them 
in  His  admonitions,  '  Let  your  light  shine  before 
men.'  ^^  But  the  Church  is  enlightened  by  the  precepts 
of  the  Lord  ;  wherefore  it  saith  in  the  before-quoted 
place,  '  Speak  unto  the  sons  of  Aaron  that  they  offer 
oil-olive  most  pure,  that  the  lamp  may  burn  continually 
in  the  tabernacle  of  the  testimony.'  ^°  Moses  made  also 
seven  lights,  which  are  the  seven  gifts  of  the  Holy 
Ghost :  for  they  in  the  darkness  of  this  world  shine  forth 
with  brightness  :  and  they  rest  in  candlesticks,  because 
in  Christ  rested  'the  spirit  of  wisdom  and  knowledge, 
the  spirit  of  counsel  and  might,  the  spirit  of  learning  and 
piety,  the  spirit  of  the  fear  of  the  Lord,  by  which  He 
preached  wisdom  to  the  captives.'  ^^  The  number  of 
lights  showeth  the  number  of  graces  in  the  faithful. 

41.  In  many  places  a  triumphal  cross  is  placed  in  the 
midst  of  the  church  ;  to  teach  us,  that  from  the  midst  of 
our  hearts  we  must  love  the  Redeemer :  who,  after 
Solomon's  pattern,  '  paved  the  midst  of  his  litter 
{ferculum)  with  love  for  the  daughters  of  Jerusalem  : '  ^^ 
and  that  all,  seeing  the  sign  of  victory,  might  exclaim. 
Hail,  thou  Salvation  of  the  whole  world,  Tree  of  our 
Redemption  :  and  that  we  should  never  forget  the  love  of 
God,  who,  to  redeem  His  servants,  gave  His  only  son, 
that  we  might  imitate  Him  crucified.  But  the  cross  is 
exalted  on  high,  to  signify  the  victory  of  Christ.  Why 
a  church  is  ornamented  within  and  not  without,  shall  be 
said  hereafter. 


s''  S.  John  i,  6.  ^  S.  Matthew  v,  14.  ^^  S.  Matthew  v,  16. 

^  Lev.  xxiv,  2.  *^'  Isaiah  Ixi,  i.  *"  Cantic.  iii,  10. 


Of  a  CJiurcJi  and  its  Parts  29 

42.  The  cloisters,  as  Richard,  Bishop  of  Cremona, 
testifieth,  had  their  rise  either  in  the  watchings  of  the 
Levites  around  the  tabernacle,  or  from  the  chambers  of 
the  priests,  or  from  the  porch  of  Solomon's  temple. 
*  For  the  Lord  commanded  Moses,  that  he  should  not 
number  the  Levites  with  the  rest  of  the  children 
of  Israel ;  but  should  set  them  over  the  tabernacle 
of  the  testimony  to  carry  it  and  to  keep  it'  ^^  On 
account  of  which  divine  commandment,  while  the  Holy 
Mysteries  are  in  celebration,  the  clergy  should  in  the 
church  stand  apart  from  the  laity.  Whence  the  Council 
of  Mayence  ordained  that  the  part  which  is  separated 
with  rails  from  the  altar  should  be  appropriated  alto- 
gether to  the  priests  choral.  Furthermore,  as  the  church 
signifieth  the  Church  Triumphant,  so  the  cloister  signifieth 
the  celestial  Paradise,  where  there  will  be  one  and  the 
same  heart  in  fulfilling  the  commands  of  God  and  loving 
Him  :  where  all  things  will  be  possessed  in  common, 
because  that  of  which  one  hath  less,  he  will  rejoice  to 
see  more  abounding  in  another,  for  '  God  shall  be  all  in 
all.'  ^^  Therefore  the  regular  clergy  who  live  in  the 
cloisters,  and  are  of  one  mind,  rising  to  the  service  of 
God  and  leaving  worldly  things,  lead  their  lives  in 
common.  The  various  offices  in  the  cloister  signify  the 
different  mansions,  and  the  difference  of  rewards  in  the 
Kingdom  :  for  '  In  My  Father's  House  are  many  man- 
sions,'^^  saith  our  Lord.  But  in  a  moral  sense  the 
cloister  is  the  contemplative  state,  into  which  the  soul 
betaking  itself,  is  separated  from  the  crowd  of  carnal 
thoughts,  and  meditateth  on  celestial  things  only.  In 
this  cloister  there  are  four  sides :  denoting,  namely, 
contempt  of  self,  contempt  of  the  world,  love  of 
God,   love    of    our    neighbour.       Each    side    hath    his 

•^  Numbers  i,  47  ;  xviii,  6. 
•^i  r  Corinth,  xv,  28.  «^  S.  John  xv,  2. 

L 


30  The  Symbolism  of  Churches 

own  row  of  Columns.  Contempt  of  self  hath  humilia- 
tion of  soul,  mortification  of  the  flesh,  humility  of 
speech,  and  the  like.  The  base  of  all  the  columns  is 
patience. 

43.  In  this  cloister  the  diversity  of  office-chambers  is 
the  diversity  of  virtues.  The  chapter-house  is  the  secret 
of  the  heart :  concerning  this,  however,  we  shall  speak 
differently  hereafter.  The  refectory  is  the  love  of  holy 
meditation.  The  cellar,  Holy  Scripture.  The  dormi- 
tory, a  clean  conscience.  The  oratory,  a  spotless  life. 
The  garden  of  trees  and  herbs,  the  collection  of  virtues. 
The  well,  the  dew  of  God's  heavenly  gifts  ;  which  in  this 
world  mitigateth  our  thirst,  and  hereafter  will  quench 
it 

44.  The  Episcopal  throne,  which  according  to  the  in- 
junctions of  Saint  Peter  has  been  of  old  consecrated  in 
each  city  (as  shall  be  said  below),  the  piety  of  our  fore- 
fathers dedicated,  not  in  memory  of  confessors,  but  to 
the  honour  of  apostles  and  martyrs,  and  especially  of 
the  Blessed  Virgin  Mary. 

45.  But  we  therefore  go  to  church,  that  we  may  there 
ask  for  the  pardon  of  our  sins,  and  assist  in  the  divine 
praises  :  as  shall  be  said  in  the  proeme  of  the  fifth  book, 
and  that  there  we  may  hear  God's  proceedings  ^°  with 
the  good  and  the  ill,  and  learn  and  receive  the  know- 
ledge of  God,  and  that  we  may  there  feed  on  the  Lord's 
body. 

46.  In  church,  men  and  women  sit  apart:  which, 
according  to  Bede,  we  have  received  from  the  custom  of 
the  ancients  :  and  thence  it  was  that  Joseph  and  Mary 
lost  the  Child  Jesus  ;  since  the  one  who  did  not  behold 
Him  in  his  own  company,  thought  Him  to  be  with  the 
other.  .  .  .     But  the  men   remain  on  the  southern,  the 

^  Such  is  probably  the  meaning  of  the  passage.  The  original  is  ?//  Hi 
bona  sive  mala  jiidicia  audianms. 


Of  a  Church  and  its  Parts  3 1 

women  on  the  northern  side  : "  to  signify  that  the  saints 
who  be  most  advanced  in  hoHness  should  stand  against 
the  greater  temptations  of  this  world  :  and  they  who  be 
less  advanced,  against  the  less  ;  or  that  the  bolder  and 
the  stronger  sex  should  take  their  place  in  the  position 
fittest  for  action  :  because  the  Apostle  saith,  '  God  is 
faithful,  Who  will  not  suffer  you  to  be  tempted  above 
that  ye  are  able.'  ^^  To  this  also  pertaineth  the  vision 
of  S.  John,  who  '  beheld  a  mighty  angel  placing  his  right 
foot  in  the  sea.'  ^^  For  the  stronger  members  are 
opposed  to  the  greater  dangers.  But,  according  to  others, 
the  men  are  to  be  in  the  fore  part  \i.e.  eastward],  the 
women  behind  :  because  '  the  husband  is  the  head  of 
the  wife,'  '"^  and  therefore  should  go  before  her. 

47.  A  woman  must  cover  her  head  in  the  church, 
because  she  is  not  the  image  of  God,  and  because  by 
woman  sin  began.  And  therefore  in  the  church,  out  of 
respect  for  the  priest,  who  is  the  vicar  of  Christ,  in  his 
presence,  as  before  a  judge,  she  hath  her  head  covered, 
and  not  at  liberty  :  and  on  account  of  the  same  reverence 
she  hath  not  the  power  of  speaking  in  the  church  before 
him.  Of  old  time,  men  and  women  wearing  long  hair 
stood  in  church  with  uncovered  heads  glorying  in  their 
locks  :  which  was  a  disgrace  unto  them. 

48.  But  what  should  be  our  conversation  in  church 
the  Apostle  teacheth,  saying,  '  Speaking  to  yourselves  in 
psalms  and  hymns  and  spiritual  songs.'  ''^  Whence  we 
must,  when  we  be  there,  abstain  from  superfluous  words  : 

*^^  This  is  the  practice  in  some  parts  of  England  even  to  this  day  :  more 
especially  in  Somersetshire.  Bp.  Montague  in  his  '  Visitation  Articles  '  (^re- 
printed Camb.  1841)  asks  (p.  17),  'Do  men  and  women  sit  together  in 
those  seats  indifferently  and  promiscuously  ?  or  (as  the  fashion  was  of  old), 
do  men  sit  together  upon  one  side  of  the  church,  and  women  upon  the 
other?'  And,  indeed,  of  old  there  was  a  still  further  separation  on  each 
side,  into  the  married  and  unmarried.  The  restoration  of  the  practice  re- 
commended by  Bp.  Montague  is  much  to  be  wished. 

•'''  1  Corinth,  x,  13.  ^  Apocalypse  x,  7. 

'"  Eph.  V,  23,  "'  Coloss.  iii,  16. 


32  TJie  Symbolisin  of  Churches 

according  to  'that  saying  of  S.  Chiysostome,  When  thou 
goest  into  a  king's  palace,  set  in  order  thy  conversation 
and  thy  habit.  For  the  angels  of  the  Lord  are  there  : 
and  the  House  of  God  is  full  of  incorporeal  virtues.'^ 
And  the  Lord  saith  to  Moses,  and  so  doth  the  angel  to 
Joshua,  '  Put  off  thy  shoes  from  off  thy  feet  :  for  the  place 
where  thou  standest  is  holy  ground.'  ^^ 

49.  In  the  last  place,  a  consecrated  church  defendeth 
murderers  who  take  sanctuary  in  it  from  losing  life  or 
limb,  provided  that  they  have  not  offended  in  it,  or 
against  it.  Whence  it  is  written  that  '  Joab  fled  to  the 
tabernacle,  and  laid  hold  on  the  horns  of  the  altar.'  ^^ 
The  same  privilege  is  possessed  also  by  an  unconse- 
crated  church,  if  the  divine  offices  be  therein  celebrated. 

50.  But  the  body  of  Christ  received  by  such  persons, 
doth  not  defend  them  nor  those  who  fly  to  it  :  partly 
because  the  privilege  is  granted  to  a  church  as  a  church  : 
and  therefore  not  to  be  misbestowed  on  other  things  : 
partly  because  that  food  is  the  support  of  the  soul,  and 
not  of  the  body :  whence  it  freeth  the  soul  and  not  the 
body. 

51.  Churches  are  moved  from  one  place  to  another  on 
three  accounts.  First,  on  account  of  the  necessity  aris- 
ing from  persecutors :  secondly,  on  account  of  the 
difficulty  of  access  or  habitation,  such  as  the  unwholesome- 
ness  of  air  :  thirdly,  when  they  are  oppressed  with  the 
society  of  evil  men  :  and  then  with  the  consent  of  the 
Pope  or  the  bishop.  Wherefore  he  that  entereth  into  a 
church  fortifieth  himself  with  the  sign  of  the  cross,  shall 
be  said  in  the  proeme  of  the  fifth  book.'^ 

"  The  passage  referred  to  is  as  follows  : — '  Regiam  quidem  ingrediens,  et 
habitu  et  aspectu  et  incessu  et  omnibus  aliis  te  ornas  et  componis  :  Hie 
au*:em  vera  est  Regia  et  plane  hie  talia  qualia  cselestia  : — et  rides?  Atque 
scio  quidem  quod  tu  non  vides.  Audi  autem  quod  ubique  adsunt  angeli, 
et  maxima  in  Domo  Dei  adsistunt  Regis,  et  omnia  sunt  impleta  incorporeis 
illus  Potestatibus. 

^^  Exod.  iii,  5.     Josh,  v,  r5.         ^'2  Kings  i,  28.         "^  See  Appendix. 


CHAPTER    II 

OF  THE  ALTAR 

The  First  Builders  of  Altars — The  Difference  between  Altare  and  Ara — 
Various  Significations  of  Various  Kinds  of  Altars — The  Ark  of  the  Testi- 
mony— It  is  preserved  in  the  Lateran  Church — What  a  Man  needeth 
that  he  may  be  the  Temple  of  God — What  the  Table  Signifieth — Of 
the  Candlestick— Of  the  Ark— Of  the  Altar— Of  the  Altar  Cloths- Of 
Steps  to  the  Altar. 

I.  The  altar  hath  a  place  in  the  church  <^n  three  ac- 
counts, as  shall  be  said  in  speaking  of  its  dedication. 
We  are  to  know  that  Noe  i  first,  then  Isaac  2  and  Abra- 
ham 2  and  Jacob  made,  as  we  read,  altars :  which  is 
only  to  be  understood  of  stones  set  upright,  on  which 
they  offered  and  slew  the  victims  and  burnt  them  with 
fire  laid  beneath  them.  Also  Moses  made  an  altar"*  of 
shittim  wood :  and  the  same  was  made  as  an  altar  of 
incense,  and  covered  with  pure  gold :  as  we  read  in  the 
xxvth  chapter  of  Exodus,  where  also  the  form  of  the 
altar  is  described.  From  these  of  the  ancient  fathers, 
the  altars  of  the  moderns  have  their  origin,  being  erected 
with  four  horns  at  the  corners.  Of  which  some  are  of 
one  stone,  and  some  are  put  together  of  many. 

2.  And  sometimes  the  words  altare  and  ara  are 
used  in  the  same  sense.  Yet  is  there  a  difference.  For 
altare,  derived  from  alta  res,  or  alta  ara,  is  that  on  which 

'  Gen.  viii,  20.  -  Gen.  xxvi,  25.  xxxiii,  20.  ■'  Gen.  xiii,  18. 

^  Exodus  xxvii,  i. 


34  The  Symbolism  of  Chzi?rhes 

the  priests  burnt  incense.  But  ara,  which  is  derived 
from  area,  or  from  ardeo,  is  that  on  which  sacrifices  were 
burnt* 

3.  And  note,  that  many  kinds  of  altars  are  found  in 
Scripture :  as  a  higher,  a  lower,  an  inner,  an  outer  ;  of 
which  each  hath  both  a  plain  and  a  symbolical  significa- 
tion. The  higher  altar  is  God  the  Trinity :  of  which  it 
is  written,  '  Thou  shalt  not  go  up  by  steps  to  my  altar. '^ 
And  it  also  signifieth  the  Church  Triumphant :  of  which 
it  is  said, '  Then  shall  they  offer  bullocks  upon  mine  altar.'^ 
But  the  lower  altar  is  the  Church  Militant,  of  which  it  is 
said,  '  If  thou  wilt  make  an  altar  of  stone,  thou  shalt  not 
make  it  of  hewn  stone.' ^  Also  it  is  the  table  of  the 
temple.  Of  which  he  saith,  '  Appoint  a  solemn  day  for 
your  assembly  even  unto  the  horns  of  the  altar.'  ^  And 
in  the  Third  of  Kings,  it  is  said  that  Solomon  made  a 
golden  altar.9  But  the  interior  altar  is  a  clean  heart,  as 
shall  be  said  below.  It  is  also  a  type  of  faith  in  the 
incarnation,  of  which  in  Exodus,  'An  altar  of  earth  ye 
shall  make  Me.'^*^  And  an  interior  altar  is  the  altar  of 
the  cross.  This  is  the  altar  on  which  they  offered  the 
evening  sacrifice.  Whence  in  the  Canon  of  the  Mass  it 
is  sdiid,Jube  hoc  in  sublime  Altare  Tuum  perferri}^  More- 
over the  external  altar  representeth  the  sacraments  of  the 
Church  :  of  which  it  is  said, '  Even  thine  altars,  O  Lord  of 
hosts,  my  King,  and  my  God.'^^     Again,  the  altar  is  our 

*  The  true  ecclesiastical  distinction  between  altare  and  ara  is  that  the 
former  means  the  altar  of  the  true  God,  and  is  therefore  alone  used  in  the 
Vulgate,  answering  to  the  Greek  &v(riot.a'rnfiot,  as  opposed  to  ara  {^i;huiJi.oi),  an 
altar  with  an  image  above  it.     See  Mede.     Folio  386. 

^  Exodus  XX,  26.  «  Psalm  li  [^Miserere  met),  19. 

^  Exodus  XX,  25.  8  Psalm  cxviii  (^Confitemini ,  27. 

"  III  Kings  vi.  22.  ^o  Exodus  xx  26. 

"  This  prayer,  which  immediately  precedes  the  Commemoration  of  the 
Dead,  runs  thus  :  Supplices  Te  rogamus,  omnipotens  Deus,  jube  hoc 
perferri  per  manus  Sancti  Angeli  Tui,  in  conspectu  Divine  Majestatis 
Tuae  :  ut  quotquot  ex  hac  Altaris  participatione  sacrosanctum  Filii  Tui 
Corpus  et  Sanguinem  sumpserimus,  omni  benedictione  caelesti  et  gratia 
repleamur.     Per.  1-'  Psalm  Ixxxiv  (^Quam  dilecta),  4. 


Of  the  Altar  35 

mortification  in  our  heart,  in  which  carnal  motions  are 
consumed  by  the  fervour  of  the  Holy  Spirit. 

4.  Secondly,  it  also  signifieth  the  Spiritual  Church : 
and  its  four  horns  teach  how  she  hath  been  extended  into 
the  four  quarters  of  the  world.  Thirdly,  it  signifieth 
Christ,  without  whom  no  gift  is  offered  acceptable  to 
the  Father.  Whence  also  the  Church  addresseth  her 
prayers  to  the  Father  through  Christ  alone.  Fourthly, 
it  signifieth  the  body  of  Christ,  as  shall  be  explained  in 
the  fifth  book.  Fifthly,  it  signifieth  the  table  at  which 
Christ  did  feast  with  His  disciples. 

5.  It  is  written  in  Exodus,  that  in  the  Ark  of  the 
Testament  or  of  the  Testimony  the  witness  was  laid  up  :^^ 
that  is,  the  tables  on  which  the  law  was  written :  and  it 
is  said  that  the  Testimony  was  ther'e  laid  up,  because  it 
was  a  bearing  witness  that  the  law  imprinted  on  our 
hearts  by  nature  God  had  reimprinted  by  writing. 
Also,  there  was  laid  up  the  golden  pot  full  of  manna,  for 
a  testimony  that  He  had  given  the  children  of  Israel 
bread  from  heaven.  And  the  rod  of  Aaron,  for  a 
testimony  that  all  power  is  from  God.  And  the  second 
tables  of  the  law,  in  testimony  of  the  covenant  in  which 
they  had  said,  '  All  that  the  Lord  hath  spoken  we  will 
do.'  ^*  And  on  these  accounts  it  is  called  the  Ark  of 
the  Testimony  or  Testament ;  and  also  the  tabernacle  of 
the  testimony  thence  deriveth  its  title.  But  over  the 
ark  was  made  a  mercy  seat :  of  which  we  shall  speak  in 
the  proeme  of  the  fourth  book.  In  imitation  whereof 
some  churches  have  over  the  altar  an  ark  or  tabernacle, 
in  which  the  body  of  the  Lord  and  relics  are  preserved. 
The  Lord  also  commanded  that  a  candlestick  should  be 
made  of  beaten  pure  gold.  It  is  written  in  the  third  book 
of  Kings,  that  in  the  Ark  of  the  Covenant  was  nothing  else 
than  the  two  tables  of  stone  which  Moses  put  therein 

"  Exodus  XXV,  16,  "  Exodus  xix,  8. 


36  TJie  Symbolism  of  ChurcJies 

in  Horeb :  when  the  Lord  made  a  covenant  with  the 
children  of  Israel  in  the  day  that  they  came  out  of  the 
land  of  Egypt. 

6.  And  note  that  in  the  time  of  S.  Silvester,  Pope,^^ 
Constantine  the  Emperor  built  the  Lateran  church,  in 
which  he  placed  the  Ark  of  the  Testament,  which  the 
Emperor  Titus  had  brought  from  Jerusalem,  and  the 
golden  candlestick  with  his  seven  branches.  In  which 
ark  are  these  things  :  the  rings  and  the  staves  of  gold  : 
the  tables  of  the  testimony  :  the  rod  of  Aaron  :  manna  : 
barley  loaves  :  the  golden  pot :  the  seamless  garment : 
the  reed :  a  garment  of  S.  John  Baptist,  and  the  scissors 
with  which  the  hair  of  S.  John  the  Evangelist  was  shorn. 

7.  Man,  if  he  hath  an  altar,  a  table,  a  candlestick,  and 
an  ark,  he  is  the  temple  of  God.  He  must  have  an 
altar,  whereon  rightly  to  offer  and  rightly  to  distribute. 
The   altar   is  our   heart,  on   which   we  ought   to   offer. 

'^  It  is  very  remarkable  that  no  notice  whatever  is  taken  of  these  relics 
by  Ciampini  in  his  very  minute  description  of  the  Lateran  Basilica  :  al- 
though in  his  account  both  of  this,  and  of  all  the  other  Basilican  churches 
built  by  Constantine,  he  copies  verbatim  the  list  of  the  donations  of  the 
Emperor  which  is  given  in  the  life  of  Pope  S.  Sylvester,  compiled  by  an 
unknown  librarian  of  the  Vatican.  It  is  clear  that  either  Durandus  was 
misinformed,  or  that  the  present  passage  is  corrupt.  Again,  it  is  not 
likely  that  the  vest  of  S.  John  Baptist,  or  the  scissors  of  S.  John  Evangelist 
would  have  been  kept  in  the  ark  besides  its  proper  contents.  Yet 
Durandus  had  obviously  some  facts  to  go  upon,  since  the  Lateran  Church, 
having  been  originally  dedicated  to  the  Saviour,  was  now  under  the  Invoca- 
tion of  the  two  SS.  John  ;  and  the  sufferings  of  both  these  saints  were  de- 
picted in  a  very  ancient  mosaic,  those  of  the  Evangelist  having  over  them 
the  following  inscription,  which  we  give  as  describing  a  Confession  of  this 
Martyr  in  will,  now  little  known. 

Martyrii  calicem  bibit  hie  Athleta  Johannes 
Principium  Verbi  cernere  qui  meruit. 

Verberat  hunc  fuste  Proconsul, y^r/^'t^  tondet, 
Quem  fervens  oleum  lasdere  non  valuit. 

Conditus  hie  oleum,  dolium,  cruor,  atque  capilli, 
Quae  consecrantur  libera  Roma  tibi. 
To  return,  we  may  be  satisfied  that  these  Jewish  memorials  did  not  exist, 
since  Ciampini,  while  composing  his  account,  consulted  the  former  writers 
upon  the  Lateran  Basilica ;  viz.  the  poet  Prudentius,  an  unedited  MS.  of 
Panvinius,  Severanus  De  Septem  Urbis  Ecclesiis,  and  the  work  of  Caesar 
Cardinal  Rasponus. 


Of  the  Altar  37 

Whence  the  Lord  commandeth  in  Exodus  :  '  Thou  shalt 
offer  burnt  offerings  on  mine  altar.'^^'  Since  from  the 
heart  words,  set  on  fire  of  charity,  ought  to  proceed. 
Holocaust  is  derived  from  Jiolos,  wJiole,  and  cauina^  a 
bur?iing :  therein  signifying  a  thing  wholly  burnt.  On 
this  altar  we  must  rightly  offer,  and  we  must  rightly 
divide.  We  offer  rightly  when  we  bring  any  good 
thought  to  perfection.  But  we  do  not  rightly  divide  if 
we  do  it  not  discreetly.  For  a  man  often  thinketh  to 
do  good,  and  doeth  ill :  and  sometimes  with  one  hand  he 
doeth  good  and  with  the  other  ill  ;  and  thus  himself 
buildeth,  and  himself  knocketh  down.  But  we  then 
rightly  divide  when  the  good  which  we  do  we  attribute, 
not  to  ourselves,  but  to  God  alone. 

8.  It  behoveth  also  man  to  have  a  table,  whence  he 
may  take  the  bread  of  the  Word  of  God.  By  the  table 
we  understand  Holy  Scripture,  concerning  which  the 
Psalm,  '  Thou  preparest  a  table  before  me  in  the 
presence  of  mine  enemies.' ^'^  That  is.  Thou  hast  given 
me  Scripture  against  the  temptations  of  the  devil. 
This  table  then  we  must  have,  that  is,  must  lay  up  in 
our  minds,  that  thence  we  may  take  the  Word  of  God. 
Of  the  deficiency  of  this  bread  saith  Jeremiah  :  '  The 
little  ones  sought  bread,  and  there  was  none  to  break 
it  unto  them.^^  It  behoveth  man  likewise  to  have  a 
candlestick,  that  he  may  shine  with  good  works. 

9.  A  candlestick  that  giveth  light  without  is  a  good 
work,  which  by  its  good  example  inflameth  others.  Of 
which  it  is  said,  '  No  man  lighteth  a  candle  and  putteth 
it  under  a  bushel,  but  in  a  candlestick.'  ^^  This  candle, 
according  to  the  Word  of  the  Lord,  is  a  good  intention  : 
of  which  He  saith  Himself:  'Thine  eye  is  a  light.' ^"^ 
But  the  eye  is  the  intention.     Therefore  we  ought  not 

"^  Exodus  ix,  2.  '^  Psalm  xxiii  (^Dominus  regit  tne),  5. 

'"*  Jeremiah  xvi,  7.         '^  S.  Matthew  v,  15.         -0  S.  Matthew  vi,  22. 


38  The  Symbolism  of  Churches 

to  put  the  candle  under  a  bushel,  but  in  a  candlestick. 
Because,  if  we  have  a  good  intention,  we  ought  not  to 
hide  it  :  but  to  manifest  our  good  deeds  to  others,  for  a 
light  and  an  example. 

10.  Man  must  also  have  an  ark.  Now  area  is  derived 
from  arcendo:  discipline,  therefore,  and  regular  life  may 
be  called  the  ark  ;  by  which  crimes  are  driven  away 
{arcentur)  from  us.  Now  in  the  ark  were  the  rod,  the 
tables,  and  the  manna  :  because  in  the  regular  life  there 
must  be  the  rod  of  correction,  that  the  flesh  may  be 
chastised  ;  and  the  table  of  love,  that  God  may  be  loved. 
For  in  the  tables  of  the  law  were  written  the  commands 
which  pertain  to  the  love  of  God.  Therein  must  also  be 
the  manna  of  divine  sweetness  :  that  we  may  '  taste  and 
see  how  gracious  the  Lord  is  :  for  it  is  good  to  have 
to  do  with  Him.'^^  According  to  that  proverb  of  the 
prudent  woman,  *  She  tasted  and  saw  that  it  was  good.'^^ 
Therefore,  that  we  may  be  the  temple  of  God,  let  us 
have  in  ourselves  an  altar  of  oblation,  lest  we  appear 
empty  in  His  presence,  according  to  that  saying,  '  Thou 
shalt  iiot  appear  empty  before  the  presence  of  thy 
God ' :  ^^  let  us  have  a  table  for  refection  lest  we  faint, 
through  hunger,  in  the  way  :  as  saith  the  Evangelist,  '  If 
I  send  them  away  empty,  they  will  faint  in  the  way,'  ^^ 
a  candlestick  by  good  works  that  we  be  not  idle,  as  he 
saith  in  Ecclesiasticus,  '  Idleness  hath  taught  much  mis- 
chief,'^^  let  us  have  an  ark,  that  we  be  not  as  sons  of 
Belial,  that  is,  undisciplined,  and  without  the  yoke  :  for 
discipline  is  necessary,  as  the  Psalmist  teacheth,  saying, 
'  Be  instructed,  lest  He  be  angry.'  ^^  Concerning  which, 
and  other  ornaments,  we  shall  speak  in  the  following 
chapter. 

-*  Psalm  xxxiv  (^Benedicam  Dominuni)^  8. 
22  Prov.  xxxi,  18.     Marg.  reading.  -'  Exodus  xxiii,  15, 

-^  S.  Mark  viii,  3.  -^  Ecclesiasticus  xxii,  2. 

'-'  Psalm  ii  {^Qtiare  frevmermit)^  12. 


Of  the  Altar  39 

11.  He  buildeth  this  altar  who  adorneth  his  heart 
with  true  humility  and  other  virtues.  Whence  Gregory: 
He  who  gathereth  together  virtues  without  humility,  is 
as  he  who  scattereth  dust  to  the  wind.  For  by  the  altar 
he  understandeth  our  heart,  as  it  shall  be  said  when  we 
treat  of  the  dedication  of  the  altar :  it  is  in  the  middle 
of  the  body,  as  the  altar  is  in  the  middle  of  the  church."* 

12.  Concerning  which  altar  the  Lord  commandeth  in 
Leviticus  :  '  The  fire  shall  always  be  burning  upon  Mine 
altar.' ^'  The  fire  is  charity.  The  altar  is  a  clean 
heart.  The  fire  shall  always  burn  on  the  altar,  because 
charity  should  always  burn  in  our  hearts.  Whence 
Solomon  in  the  Canticles  :  '  Many  waters  cannot  ex- 
tingiiish  charity,'  ^^  for  that  which  ever  burneth  cannot 
be  extinguished.  Do  thou,  therefore,  as  the  prophet 
commandeth,  keep  holy  day  and  a  solemn  assembly, 
even  to  the  horns  of  the  altar  :  because  the  rest  of  thy 
thoughts  will  keep  holy  day.  Concerning  this  the 
Apostle  showeth  '  unto  us  a  more  excellent  way.'  ^^ 
He  calleth  charity  a  more  excellent  way,  because  she  is 
above  all  virtues  :  and  whoever  possesseth  her  possesseth 
all  virtues.  This  is  the  short  word  that  the  Lord 
speaketh  over  the  earth  :  which  is  so  short  that  it  only 
saith,  '  Have  charity,  and  do  whatsoever  thou  wilt.  For 
from  these  two  commandments  hang  all  the  law  and 
the  prophets.'  ^^ 

13.  Or  by  the  altar  we  understand  the  soul  of  every 
man,  which  is  by  the  Lord  built  up  of  various  living 
stones,  which  are  various  and  different  virtues. 

14.  Furthermore,  the  white  cloths  wherewith  the  altar 
is  covered  signify  the  flesh  of  the  Saviour,  that  is.  His 
humanity  :  because  it  was  made  white  with  many  toils, 
as  also  the  flesh  of  Christ  born  of  earth,  that  is,  of  Mary, 

-"  Lev.  vi,  9.  -"*  Canticles  viii,  7. 

-"  I  Corinth  xii,  31.  **  S.  Matthew  xxii,  40.  *  See  Appendix  I. 


40  TJie  Syvibolisni  of  CJiurches 

which  attained  through  many  tribulations  to  the  glory 
of  the  Resurrection,  and  the  purity  and  joy  of  immor- 
tality. [Concerning  which  the  Son  exulteth,  saying  to 
the  Father,  'Thou  hast  girded  me  with  gladness,  and 
exalted  Me  on  every  side.'^^  When,  therefore,  the 
altar  is  covered,  it  signifieth  the  joining  of  the  soul  to 
an  immortal  and  incorruptible  body.^^]  Again,  the 
altar  is  covered  with  white  and  clean  cloths,  because 
the  pure  heart  is  adorned  with  good  works.  Whence 
the  Apocalypse  :  '  And  put  on  white  garments,  that  the 
shame  of  thy  nakedness  do  not  appear.'^^  And  Solomon : 
'  Let  thy  garments  be  always  white,'  ^^  that  is,  let  thy 
works  be  clean.  [But  it  little  profiteth  him  that  ap- 
proacheth  to  the  altar  to  have  high  dignity,  and  a  life 
sunk  low  in  sins.  Whence  Benedict :  It  is  a  monstrous 
thing,  exalted  faith,  and  abandoned  life.  The  highest 
step  and  the  lowest  state,  is  mighty  authority  joined 
with  instability  of  soul.^^]  The  silken  coverings  placed 
over  the  altar  are  the  ornaments  of  divers  virtues  where- 
with the  soul  is  adorned.  The  hanging  wherewith  the 
altar  is  beautified  setteth  forth  the  saints,  as  below  shall 
be  said.  [The  beginning  and  the  end  of  the  Mass  take 
place  at  the  right  side  of  the  altar :  the  middle  portion 
at  the  left :  as  shall  be  said  when  we  treat  of  the  changes 
of  the  priest.  The  ancients  made  their  altars  concave  ; 
as  it  is  written  in  Ezekiel,  that  in  the  altar  of  God  was 
a  trench.  And  this,  according  to  Gregory,  lest  the  wind 
should  scatter  the  sacrifices  laid  upon  it.  Also  he  saith 
in  Ezekiel  that  the  inner  part  of  the  altar  was  bent 
downwards  in  all  its  circumference.^^ 

15.   But  the  steps  to  the  altar  [spiritually  set  forth  the 

^'  Psalm  Ixxi  (^  Juste,  Domine),  21. 
^'-  This  passage  does  not  appear  in  the  edition  of  Durandus  published  at 
Venice,  in  1609. 

^^  Apocalypse  iii,  18.  ^^  Ecclesiastes  ix,  8. 

^^  This  passage  also  is  not  found  in  the  Venetian  edition. 

^^  This  passage  also  is  not  found  in  the  Venetian  edition. 


Of  the  Altar  41 

apostles  and  martyrs  of  Christ,  who  for  His  love  poured 
out  their  blood.  The  bride  in  the  Canticles  of  Love 
calleth  it  a  purple  ascent.  Also,  the  fifteen  virtues  are 
set  forth  by  them :  which  were  also  typified  by  the 
fifteen  steps  by  which  they  went  up  to  the  temple  of 
Solomon :  ^''J  and  by  the  prophet  in  fifteen  Psalms  of 
degrees,  therein  setting  forth  that  he  is  blest  who  maketh 
ascents  in  his  heart.  This  was  the  ladder  that  Jacob 
beheld  :  '  And  his  top  reached  to  the  heavens.'  By  these 
steps  the  ascent  of  virtues  is  sufficiently  made  mani- 
fest, by  which  we  go  up  to  the  altar,  that  is,  to  Christ : 
according  to  that  saying  of  the  Psalmist,  '  They  go  from 
virtue  to  virtue.'  ^^  And  Job, '  I  will  seek  him  through 
all  my  steps.'  Yet  it  is  said  in  Exodus,  '  Neither  shalt 
thou  go  up  by  steps  to  my  altar,  that  thy  nakedness  be 
not  discovered  thereon.' ^^  For  perhaps  the  ancients 
did  not  as  yet  use  trousers.  In  the  Council  of  Toledo,  it 
is  decreed  that  the  priest,  who  for  the  sake  of  grief  at 
the  misfortune  of  another,  strippeth  the  altar  or  any 
image  of  its  garments,  [or  girdeth  himself  with  a 
mourning  vest,  or  with  thorns,"^*^]  or  extinguisheth  the 
lights  of  the  church,  shall  be  deposed.  But  if  his  church 
be  undeservedly  spoiled,  he  is  allowed  to  do  this  for 
grief:  or,  according  to  some,  he  may  on  the  day  of  the 
Passion  of  our  Lord  make  bare  the  altars  as  a  sign  of 
grief  Which  is,  however,  reprobated  by  the  Council  of 
Lyons.  Lastly,  altars  which  have  been  built  at  the 
instigation  of  dreams,  or  the  empty  revelations  of  men, 
are  altogether  reprobated. 

^^  This  passage  also  is  not  found  in  the  Venetian  edition. 
**  Psalm  Ixxxiv  (^Quat)i  dilecta)^  7.  **  Exodus  xx,  26. 

^"  This  passage  also  is  not  found  in  the  Venetian  edition. 


CHAPTER  III 

OF  PICTURES,  AND  IMAGES,  AND  CURTAINS,  AND  THE 
ORNAMENTS  OF  CHURCHES 

Use  of  Pictures  and  Curtains — Objections  against  the  Use,  answered — 
Place  of  Pictures — The  Saviour,  how  Represented — The  Angels — 
The  Evangelists — The  Apostles — The  Patriarchs — S.  John  Baptist — 
MartjTS  —  Confessors  —  Institution  of  Pictures— Of  Crowns  —  Of 
Paradise — Of  the  General  Ornament  of  Churches — Of  Pyxes — Of 
Relicaries— Of  Candlesticks— Of  Cups— Of  the  Cross— Of  Altar 
Cloths  and  Veils — The  Treasures  of  the  Church,  when  Displayed,  and 
why — Of  Ostrich  Eggs — Of  Vessels  for  the  Holy  Mysteries  —  Of 
Chalices  —  General  Observations  on  the  Respect  due  to  Church 
Ornaments. 

I.  Pictures  and  ornaments  in  churches  are  the  lessons 
and  the  Scriptures  of  the  laity.  Whence  Gregory  :  It 
is  one  thing  to  adore  a  picture,  and  another  by  means 
of  a  picture  historically  to  learn  what  should  be  adored. 
For  what  writing  supplieth  to  him  which  can  read,  that 
doth  a  picture  supply  to  him  which  is  unlearned,  and 
can  only  look.  Because  they  who  are  uninstructed  thus 
see  what  they  ought  to  follow  :  and  things  are  read, 
though  letters  be  unknown.  True  is  it  that  the  Chal- 
deans, which  worship  fire,  compel  others  to  do  the  same, 
and  burn  other  idols.  But  Paynim  adore  images,  as 
icons,  and  idols  ;  which  Saracens  do  not,  who  neither 
will  possess  nor  look  on  images,  grounding  themselves 
on  that  saying,  '  Thou  shalt  not  make  to  thyself  any 
graven  image,  nor  the  likeness  of  anything  that  is  in 
heaven  above,  nor  in  the  earth  beneath,  nor  in  the  waters 


Of  Pictures  and  Images  43 

under  the  earth,' '  and  on  other  the  Hke  authorities  : 
these  they  follow  incontinently,  casting  the  same  in  our 
teeth.  But  we  worship  not  images,  nor  account  them 
to  be  gods,  nor  put  any  hope  of  salvation  in  them  :  for 
that  were  idolatry.  Yet  we  adore  them  for  the  memory 
and  remembrance  of  things  done  long  agone.^  Whence 
the  verse,^ 

What  time  thou  passest  by  the  rood,  bow  humbly  evermore  ; 
Yet"  not  the  rood,  but  Him  which  there  was  crucified,  adore. 

And  again  :  ^ 

That  thing,  which  hath  his  being  given,  'tis  fond  for  God  to  own  : 
A  form  material,  carved  out  by  cunning  hands,  in  stone. 

And  again  :  ^ 

The  form  is  neither  God  nor  man,  which  here  thou  dost  behold  : 
He  very  God  and  Man,  of  whom  thou  by  that  form  art  told. 

2.  The  Greeks,  moreover,  employ  painted  representa- 
tions, painting,  it  is  said,  only  from  the  navel  upwards, 
that  all  occasion  of  vain  thoughts  may  be  removed. 
But  they  make  no  carved  image,  as  it  is  written,  '  Thou 
shalt  not  make  a  graven  image.' ^  And  again:  'Thou 
shalt  not  make  an  idol,  nor  a  graven  image.' '  And 
again, '  Lest  ye  be  deceived,  and  make  a  graven  image.'^ 
And   again  :    '  Ye   shall    not    make    unto   you   gods   of 

'  Exodus  XX,  4. 
-  Veneramiir. — We  here  use  the  word  adore  in  the  sense  given  to  it  by 
the  great  and  good  Bishop  Montague,  in  his  'Just  Treatise  of  Invocation  '  : 
where  he  says,  speaking  of  the  Saints,  '  I  do  admire,  reverence,  adore  them 
in  their  kind.' 

^  Effigiem  Christi,  quum  transis,  pronus  honora  : 
Non  tamen  effigiem,  sed  quem  designat,  adora. 
•*  Esse  Deum,  ratione  caret,  cui  consulit  esse  : 

Materiale  lapis,  effigale  manus. 
'"  Nee  Deus  est,  nee  homo,  quam  prcesens  cernis  imago; 
Sed  Deus  est  et  Homo,  quem  sacra  figurat  imago. 
The  later  editions  add — 

Nam  Deus  est,  quod  imago  docet,  sed  non  Deus  ipse  ; 
Hunc  videas,  sed  mente  colas,  quod  noscis  in  ipsa. 
^  Deut.  V,  8.  ^  Lev.  xxvi.  i.  ^  Deut.  iv,  16. 


44  1^^^^  Symbolisin  of  Churches 

silver  :  ^  neither  shall  ye  make  with  Me  gods  of  gold.' 
So  also  the  Prophet,  *  Their  idols  are  silver  and  gold, 
the  work  of  man's  hand.  They  that  make  them  are 
like  unto  them  :  and  so  are  all  they  that  put  their  trust 
in  them.'  ^*^'  And  again  :  '  Confounded  be  all  they  that 
worship  graven  images :  and  that  put  their  glory  in 
their  idols.'  ^^ 

3.  Also,  Moses  saith  to  the  children  of  Israel,  *  Lest 
perchance  thou  shouldest  be  deceived,  and  shouldest 
worship  that  which  the  Lord  thy  God  hath  created.'  ^^ 
Hence  also  was  it  that  Hezekiah  King  of  Judah  brake 
in  pieces  the  brazen  serpent  which  Moses  set  up : 
because  the  people,  contrary  to  the  precepts  of  the  law, 
burnt  incense  to  it. 

4.  From  these  forementioned  and  other  authorities, 
the  excessive  use  of  images  is  forbidden.  The  Apostle 
saith  also  to  the  Corinthians,  '  We  know  that  an  idol 
is  nothing  in  the  world :  and  there  is  no  god  but  One.'  ^^ 
For  they  who  are  simple  and  infirm  may  easily  by  an 
excessive  and  indiscreet  use  of  images,  be  perverted  to 
idolatry.  Whence  he  saith  in  Wisdom,  '  There  shall 
be  no  respect  of  the  idols  of  the  nations,  which  have 
made  the  creatures  of  God  hateful,  and  temptations 
for  the  souls  of  men,  and  snares  for  the  feet  of  the 
unwise.'  ^^  ^^  But  blame  there  is  none  in  a  moderate 
use  of  pictures,  to  teach  how  ill  is  to  be  avoided,  and 
good  followed.  Whence  saith  the  Lord  to  Ezekiel,  '  Go 
in,  and  behold  the  abominations  which  these  men  do. 
And  he  went  in,  and  saw  the  likeness  of  reptiles  and 
beasts,  and  the  abominations,  and  all   the  idols  of  the 


"  Exodus  XX,  20.  '•*  Psalm  cxv,  4.  '•  Psalm  xcvii,  7. 

1-  Deut.  iv,  19.  '^  I  Corinth,  viii,  4.  "  Wisdom  xiv,  ii. 

'^  A  more  solemn  protest  against  the  sin  of  idolatry  can  hardly  be 
found  than  the  above  passage  :  and  they  who  brand  every  return  to,  and 
every  wish  for  the  restoration  of,  Catholic  practices,  by  so  hateful  a  name, 
would  do  well  to  bear  it  in  mind. 


Of  Pictures  and  Images  45 

house  of  Israel  portrayed  on  the  wall.'^"  Whence 
saith  Pope  Gregory  in  his  Pastorale,  When  the  forms  of 
external  objects  are  drawn  into  the  heart,  they  are  as  it 
were  painted  there,  because  the  thoughts  of  them  are 
their  images.  Again,  He  saith  to  the  same  Ezekiel, 
'  Take  a  tile,  and  lay  it  before  thee,  and  describe  in  it 
the  city  Jerusalem.'  ^''  But  that  which  is  said  above, 
that  pictures  are  the  letters  of  the  laity  explaineth  that 
saying  in  the  Gospel,  '  He  saith.  They  have  Moses  and 
the  prophets  :  let  them  hear  them.'  ^'-  Of  this,  more 
hereafter.  The  Agathensian  ^^  Council  forbids  pictures 
in  churches  :  and  also  that  that  which  is  worshipped  and 
adored  should  be  painted  on  the  walls.  But  Gregory 
saith,  that  pictures  are  not  to  be  put  away  because  they 
are  not  to  be  worshipped  :  for  paintings  appear  to  move 
the  mind  more  than  descriptions  ;  for  deeds  are  placed 
before  the  eyes  in  paintings,  and  so  appear  to  be  actually 
carrying  on.  But  in  description,  the  deed  is  done  as  it 
were  by  hearsay  :  which  affecteth  the  mind  less  when 
recalled  to  memory.  Hence,  also,  is  it  that  in  churches 
we  pay  less  reverence  to  books  than  to  images  and 
pictures. 

5.  Of  pictures  and  images  some  are  above  the  church, 
as  the  cock  and  the  eagle  :  some  without  the  church, 
namely,  in  the  air  in  front  of  the  church,  as  the  ox  and 
the  cow :  others  within,  as  images,  and  statues,  and 
various  kinds  of  painting  and  sculpture  :  and  these  be 
represented  either  in  garments,  or  on  walls,  or  in  stained 
glass.  Concerning  some  of  which  we  have  spoken  in 
treating  of  the  church  :  and  how  they  are  taken  from 
the  tabernacle  of  Moses  and  the  temple  of  Solomon. 
For  Moses  made  carved  work,  and  Solomon  made 
carved  work,  and  pictures,  and  adorned  the  walls  with 
paintings  and  frescoes. 

"*  Ezekiel  viii,  10.      "  Ezekiel  iv,  i.       "^  S.  Luke  xvi,  29.      '"  A.D.  605 

M 


46  The  Syinholisin  of  Churches 

6.  The  image  of  the  Saviour  is  more  commonly  repre- 
sented in  churches  three  ways  :  as  sitting  on  ^^  His 
throne,  or  hanging  on  His  cross,  or  lying  on  the  bosom 
of  His  Mother.  And  because  John  Baptist  pointed  to 
Him,  saying, '  Behold  the  Lamb  of  God,'  ^^  therefore  some 
represented  Christ  under  the  form  of  a  lamb.  But  be- 
cause the  light  passeth  away,  and  because  Christ  is  very 
man,  therefore,  saith  Adrian,  Pope,  He  must  be  repre- 
sented in  the  form  of  a  man.     A  holy  lamb  must  not  be 

-"  Durandus  had  doubtless  in  his  mind  the  ancient  mosaic  over  the 
apsides  of  the  earliest  churches  in  Rome.  The  extremely  beautiful  one  in 
San  Clemente  represents  our  Lord  as  crucified.  The  frescoes  with  which 
the  walls  of  our  own  churches  were  anciently  adorned,  seem  usually  to 
have  represented  the  Saviour  as  seated  on  the  Throne  of  His  Majesty.  In 
the  chancel  of  Widford,  Herts,  is,  or  was  till  lately,  a  fresco  of  the  Saviour 
seated  on  a  rainbow,  a  sword  proceeding  from  His  mouth,  His  feet  and 
His  hands  pierced.  In  Alfriston,  Sussex,  there  was,  we  believe,  before  it 
was  whitewashed  over  by  Bishop  Buckner's  order,  a  painting-  of  a  similar 
kind.  There  is  a  singular,  and,  we  believe,  undescribed  painting  over  the 
altar  in  Llandanwg  church,  Merion.  The  Saviour  is  seated  in  judg- 
ment, as  before  :  at  His  side  is  His  Blessed  Mother  in  a  kneeling  posture  : 
around  Him  are  angels  blowing  trumpets,  and  S.  Peter  in  eucharistical 
vestments.  There  is  a  representation  of  the  souls  under  the  altar.  Below 
are  devils  torturing  souls  in  cauldrons  of  brimstone.  The  evangelistic 
symbols  are  also  represented. 

In  a  fresco  at  Beverstone,  Gloucestershire,  our  Saviour  is  represented  on 
the  Cross,  with  blood  flowing  from  His  side  into  a  chalice.  (See  App.  I.) 
There  are  remains  also  of  a  crucifixion  in  fresco,  in  the  exquisite,  but 
desecrated  chapel  of  Prior  Crauden,  in  the  Deanery,  Kiy.  On  the  Iconostasis 
of  the  Greco-Russian  Church,  all  the  three  positions  are  to  be  found. 

In  stained  glass,  the  Crucifixion  generally  supplies  the  place  of  any 
other  representation  of  the  Saviour.  Brasses  occasionally,  as  a  very  curi- 
ous one  in  Cobham,  Surrey,  represent  His  nativity  or  epiphany  :  but 
most  commonly  the  Crucifixion,  or  a  Trinity. 

There  can  be  no  doubt,  that  many  of  the  most  graphic  pictures  in  our 
old   poets  owed  their  origin  to  the  then  undestroyed  fresco  paintings  of 
churches.     Some  painting,  like  that  above  described,   of  hell,  very  pro- 
bably suggested  the  noble  lines  of  Spenser  (i.  ix.  50.  6) : 
He  showed  him  painted  in  a  table  plaine. 
The  damned  ghosts  that  doe  in  torments  waile. 
And  thousand  feends  that  doe  them  endless  paine 
With  fire  and  brimstone,  which  for  ever  shall  remaine. 
Who  can  estimate  the  effect  of  such  pictorial  representations  on  the  minds 
of  our  ancestors  ?  or  the  good  which  might  be  the  result,  if  our  churches  were 
again  frescoed  with  similar  subjects,  wrought  with  the  genius  and  Catholic 
feeling  of  an  Overbeck  or  Cornelius  ? 

-'  S.  John  i,  29. 


Of  Pictures  and  Images  47 

depicted  on  the  cross,  as  a  principal  object :  but  there  is 
no  let  when  Christ  hath  been  represented  as  a  man,  to 
paint  a  lamb  in  a  lower  or  less  prominent  part  of  the 
picture  :  since  He  is  the  true  Lamb  which  '  taketh  away 
the  sins  of  the  world.'  In  these  and  divers  other 
manners  is  the  image  of  the  Saviour  painted,  on  account 
of  diversity  of  significations. 

7.  Represented  in  the  cradle,  the  artist  commemora- 
teth  His  nativity  :  on  the  bosom  of  His  Mother,  His 
childhood  :  the  painting  or  carving  His  cross  signifieth 
His  Passion  (and  sometimes  the  sun  and  moon  are  re- 
presented on  the  cross  itself,  as  suffering  an  eclipse) : 
when  depicted  on  a  flight  of  steps.  His  ascension  is 
signified  :  when  on  a  state  or  lofty  throne,  we  be  taught 
His  present  power :  as  if  He  said,  '  All  things  are  given 
to  Me  in  heaven  and  in  earth  : '  -^  according  to  that  say- 
ing, '  I  saw  the  Lord  sitting  upon  His  throne  : '  ^^  that  is, 
reisfnincr  over  the  angels  :  as  the  text,  '  Which  sitteth 
upon  the  cherubim.'  ^"^  Sometimes  He  is  represented  as 
He  was  seen  of  Moses  and  Aaron,  Nadab  and  Abihu,  on 
the  mountain  :  when  '  under  His  feet  was  as  it  were  a 
paved  work  of  sapphire  stones,  and  as  the  body  of  heaven 
in  His  clearness  : '  -^  and  as  '  they  shall  see,'  as  saith  S. 
Luke,  '  the  Son  of  Man  coming  in  the  clouds  with  power 
and  great  glory. -^  Wherefore  sometimes  He  is  repre- 
sented surrounded  by  the  seven  angels  that  serve  Him, 
and  stand  by  His  throne,  each  being  portrayed  with 
six  wings,  according  to  the  vision  of  Isaiah,  '  And  by  it 
stood  the  seraphim  :  each  one  had  six  wings  :  with 
twain  he  covered  his  face,  and  with  twain  he  covered  his 
feet,  and  with  twain  he  did  fly.'  -^ 

8.  The  angels  are  also  represented  as  in  the  flower  of 

"  S.  Matt,  xxviii,  18.  '^  Isaiah  vi,  I. 

-*  Psalm  Ixxx,  i.  -^  Exodus  xxiv,  10. 

-^  S.  Matthew  xxiv,  30.  -^  Isaiah  vi,  2. 


48  TJie  Syinbolisin  of  Cliurches 

youthful  age:  for  they  never  grow  old.^^  Sometimes 
S.  Michael  is  represented  trampling  the  dragon,  accord- 
ing to  that  of  John,  '  There  was  war  in  heaven  :  Michael 
fought  with  the  dragon.'  Which  was  to  represent  the 
dissensions  of  the  angels  :  the  confirmation  of  them  that 
were  good,  and  the  ruin  of  them  that  were  bad  :  or  the 
persecution  of  the  faithful  in  the  Church  Militant. 
Sometimes  the  twenty-four  elders  are  painted  around 
the  Saviour,  according  to  the  vision  of  the  said  John, 
with  '  white  garments,  and  they  have  on  their  heads 
crowns  of  gold.'  ^^  By  which  are  signified  the  doctors 
of  the  Old  and  New  Testament ;  which  are  twelve,  on 
account  of  faith  in  the  Holy  Trinity  preached  through  the 
four  quarters  of  the  world  :  or  twenty-four,  on  account 
of  good  works,  and  the  keeping  of  the  gospels. ^^  If 
the  seven  lamps  be  added,  the  gifts  of  the  Holy  Spirit 
are  represented  :  if  the  sea  of  glass,  baptism.^^ 

9.  Sometimes  also  representation  is  made  of  the  four 
living  creatures  spoken  of  in  the  visions  of  Ezekiel  and 
the  aforesaid  John  :  the  face  of  a  man  and  the  face  of  a 

^  Many  of  our  readers  will  call  to  mind  the  peculiar  expression  always 
^iven  to  the  countenances  of  angels  in  Catholic  illuminations  or  paintings, 
a  conventional  propriety  uniformly  neglected  by  modern  artists.  The 
same  character  was  beautifully  given  in  the  relieved  figures  of  angels  upon 
the  shrine  of  S.  Henry  lately  exhibiting  in  London. 

'^^  Apocalypse  xii,  7.  ^"  Apocalypse  iv,  4. 

^'  This  very  obscure  passage  is  an  instance  of  the  symbolism  in  the  com- 
bination of  numbers.  It  seems  to  mean  that  faith  in  the  Holy  Trinity 
preached  through  the  four  quarters  of  the  world,  may  be  represented  by 
three  multiplied  into  four  or  twelve  :  and  again,  this  symbolical  fact  multi- 
plied by  general  good  works  and  keeping  of  the  Gospels,  may  be  set  forth 
in  twenty-four.  It  is  to  be  remarked  that  the  princeps  edition  alone  gives 
Evangeliorimx :  the  later  have  Evangelist  arum,  which  with  observantia  is 
scarcely  intelligible.  Compare  S.  August,  Expos,  in  Psalm  Ixxxvi. 
Non  solum  ergo  illi  duodecim  (sc.  Apostoli)  et  Apostolus  Paulus,  sed 
quotquot  judicaturi  sunt,  propter  significationem  universitatis  ad  sedes 
duodenas  pertinent  .  .  .  partes  enim  mundi  quatuor  sunt,  Oriens,  Occidens, 
Aquilo,  et  Meridies.  Istse  quatuor  partes  assidue  inveniuntur  in 
Scripturis.  Ab  istis  quatuor  ventus,  sicut  dixit  Dominus  in  Evangelio 
vocatur  Ecclesia.  Quomodo  vocatur  ?  Undique  in  Trinitate  vocatur. 
Quatuor  ergo  terducta  duodecim  inveniuntur.  See  also  S.  Isidore,  Alleg. 
in  S.  S.  folio  353,  C.  D. 


Of  Pictures  and  Images  49 

lion  on  the  right, — the  face  of  an  ox  on  the  left,  and  the 
face  of  an  eagle  above  the  four.  These  be  the  Four 
Evangelists.  Whence  they  be  painted  with  books  by 
their  feet,  because  by  their  words  and  writings  they 
have  instructed  the  minds  of  the  faithful,  and  accom- 
plished their  own  works.  Matthew  hath  the  figure  of  a 
man,  Mark  of  a  lion.  These  be  painted  on  the  right 
hand  :  because  the  nativity  and  the  resurrection  of 
Christ  were  the  general  joy  of  all  :  whence  in  the  Psalms  : 
'  And  gladness  at  the  morning.'  ^^  But  Luke  is  the  ox  : 
because  he  beginneth  from  Zachary  the  priest,  and 
treateth  more  specially  of  the  Passion  and  Sacrifice  of 
Christ :  now  the  ox  is  an  animal  fitted  for  sacrifice.  He 
is  also  compared  to  the  ox,  because  of  the  two  horns, — 
as  containing  the  two  testaments  ;  and  the  four  hoofs,  as 
having  the  sentences  of  the  four  Evangelists.^^  By  this 
also  Christ  is  figured,  who  was  the  sacrifice  for  us  :  and 
therefore  the  ox  is  painted  on  the  left  side,  because  the 
death  of  Christ  was  the  trouble  of  the  apostles.  Con- 
cerning this,  and  how  blessed  Mark  ^^  is  depicted,  in  the 
seventh  part.  But  John  hath  the  figure  of  the  eagle  : 
because,  soaring  to  the  utmost  height,  he  saith,  '  In  the 
beginning   was    the    word.'  ^^       This    also    representeth 

^-  Psalm  XXX  {Exaltabo  TV),  5.  These  symbols,  however,  were  not  at 
first  definitely  settled,  and  as  we  are  informed  by  S.  Austin,  the  lion  was 
sometimes  given  to  S.  Matthew  and  the  angel  and  or  man,  to  S.  Mark. 
The  reasons  of  the  appropriation  of  the  various  symbols  are  beautifull}' 
expressed  in  a  hymn  quoted  in  the  Camden's  Society's  '  Illustrations  of 
Monumental  Brasses,'  Part  I,  p.  30. 

^  This  passage  is  very  obscure.  Durandus's  words  are,  qnasi  qtiatuor 
evatigelistoritm  sententias.  We  cannot  but  think  that  the  two  sentences 
have  been  misplaced.  The  sense  is  then  plain.  Christ  is  also  signified 
by  the  ox— as  containing  in  Himself  the  Law  and  the  Gospel — and 
accomplishing  that  which  is  written  of  Him  by  the  four  Evangelists,  e.g. 
His  promises  of  the  descent  of  the  Holy  Ghost,  of  being  always  with 
His  Church,  etc.  S.  Peter  Chrysologus,  Sermo  v.  de  Christo,  Hie  est 
Vitiihis,  qui  in  Epulam  nostram  quotidie,  et  jugiter  immolatur. 

^'  S.  Mark  is  painted  with  a  contracted  brow,  a  large  nose,  fair  eyes, 
bald,  a  long  beard,  fair  complexion,  of  middle  age,  with  a  few  grey  hairs. 
Durand.  vii,  44,  4. 

^  S.  John  i,  I. 


50  TJie  Syiiibolisni  of  Churches 

Christ,  '  Whose  youth  is  renewed  like  the  eagle's '  :  ^^ 
because,  rising  from  the  dead,  He  ascendeth  into  heaven. 
Here,  however,  it  is  not  portrayed  as  by  the  side,  but 
as  above,  since  it  denoteth  the  ascension,  and  the  word 
pronounced  of  God.  But  how,  since  each  of  the  living 
creatures  hath  four  faces  and  four  wings,  they  can  be  de- 
picted, shall  be  said  hereafter.^'^ 

lo.  Sometimes  there  are  painted  around,  or  rather 
beneath,  the  Apostles  ;  who  were  His  witnesses  by  deed 
and  word  to  the  ends  of  the  earth :  and  they  are  por- 
trayed with  long  hair,  as  Nazarenes,  that  is,  holy  persons. 
For  the  law  of  the  Nazarenes  was  this  :  from  the  time  of 
their  separation  from  the  ordinary  life  of  man,  no  razor 
passed  upon  their  heads.  They  are  also  sometimes 
painted  under  the  form  of  twelve  sheep  :  because  they 
were  slain  like  sheep  for  the  Lord's  sake :  and  some- 
times the  twelve  tribes  of  Israel  are  so  represented. 
When,  however,  more  or  less  sheep  than  twelve  are 
painted,  then  another  thing  is  signified,  according  to 
that  saying  of  Matthew,  'When  the  Son  of  Man  shall 
come  in  His  glory — then  shall  He  sit  on  the  throne  of 
His  glory  :  and  before  Him  shall  be  gathered  all  nations, 
and   He  shall  separate  them  one  from  the  other,  as  a 


^  Psalm  ciii  (^Benedic^  anvna  jiien),  5. 
3^  Durandus,  book  vii,  44,  '  S.  Matthew  is  signified  by  a  man,  because 
his  Gospel  is  principally  occupied  concerning  the  humanity  of  Christ : 
whence  his  history  beginneth  from  his  human  pedigree.  S.  Mark  by  a 
lion,  which  roareth  in  the  desert :  for  he  chiefly  describeth  the  Resurrec- 
tion :  whence  his  Gospel  is  read  on  Easter  day.  But  the  lion  is  said  to 
rouse  his  whelps  on  the  third  day  after  their  birth.  His  Gospel  beginneth, 
'The  voice  of  one  crying  in  the  wilderness.'  S.  Luke  by  the  ox,  an  animal 
fit  for  sacrifice  :  because  he  dwelleth  on  the  Passion  of  Christ.  S.  John  by 
the  eagle,  because  he  soareth  to  the  Divinity  of  Christ,  while  the  others 
walk  with  their  Lord  on  earth.  The  Evangelists  be  likewise  set  forth  by 
the  four  rivers  of  Paradise  :  John  by  Pison  ;  Matthew  by  Gihon  ;  Luke  by 
Euphrates  ;  Mark  by  Tigris  : — as  is  clearly  proved  by  Innocent  III,  in  a 
certain  sermon  on  the  Evangelists.' — We  may  add,  that  the  finest  represent- 
ation of  the  evangelistic  symbols  with  which  we  are  acquainted  in  this 
countr}',  occurs  in  the  chancel  of  Oxted  church,  Surrey. 


Of  Pictures  and  linages  5 1 

shepherd  divideth  the  sheep  from  the  goats.'  ^^  How 
the  Apostles  Bartholomew  and  Andrew  are  to  be  painted, 
shall  be  said  hereafter/^'* 

11.  And  note  that  the  patriarchs  and  prophets  arc 
painted  with  wheels  in  their  hands.  Some  of  the 
apostles  with  books  and  some  with  wheels :  namely, 
because  before  the  advent  of  Christ  the  faith  was  set  forth 
under  figures,  and  many  things  were  not  yet  made  clear  ; 
to  represent  this,  the  patriarchs  and  prophets  are  painted 
with  wheels,  to  signify  that  imperfect  knowledge.  But 
because  the  apostles  were  perfectly  taught  of  Christ, 
therefore  the  books,  which  are  the  emblems  of  this  perfect 
knowledge,  are  open.  But  because  some  of  them  re- 
duced their  knowledge  in  writing,  to  the  instruction  of 
others,  therefore  fittingly  they  are  represented  with 
books  in  their  hands  like  doctors.  So  Paul,  and  the 
Evangelists,  Peter,  James,  and  Jude.  But  others,  who 
wrote  nothing  which  has  lasted,  or  been  received  into 
the  canon  by  the  Church,  are  not  portrayed  with  books 
but  with  w^heels,  as  a  type  of  their  preaching.  Whence 
the  Apostle  to  the  Ephesians, '  And  he  gave  some  apostles, 
and  some  prophets,  and  some  evangelists,  and  some 
pastors  and  teachers  for  the  work  of  the  ministry.'  ^^ 

12.  But  the  Divine  Majesty  is  also  portrayed  with  a 
closed  book  in  the  hands :  '  which  no  man  was  found 
worthy  to  open  but  the  Lion  of  the  tribe  of  Juda.'  ^^ 
And  sometimes  with  an  open  book  :  that  in  it  every 
one    may  read  that  '  He  is  the  Light  of  the  world  ' :  ^- 

**  S.  Matthew  xxv,  >i. 

*'  S.  Bartholomew  is  represented  with  black  and  grizzled  hair,  fair 
complexion,  large  eyes,  straight  nose,  long  beard,  few  grey  hairs,  moderate 
height,  with  a  high  white  neck,  clothed  in  purple,  with  a  white  pall,  having 
purple  gems  at  each  angle.     Durand.  vii,  25,  2. 

S.  Andrew  had  a  dark  complexion,  long  beard,  moderate  height.  This 
is  therefore  said,  that  ye  may  know  how  he  ought  to  be  painted  :  which 
should  be  known  of  the  other  apostles  and  saints.     Durand.  vii,  38,  i. 

^"  Ephes.  iv,  11.  ^'  Apocalypse  v,  2.  ^-  S.  John  viii,  12. 


52  TJie  Symbolism  of  Churches 

•  and  the  Way,  the  Truth,  and  the  Life ' :  ^^  and  the 
Book  of  Life  [is  also  portrayed].  But  why  Paul  is 
represented  at  the  right,  and  Peter  at  the  left  of  the 
Saviour,  we  shall  show  hereafter. 

13.  John  Baptist  is  painted  as  a  hermit. 

14.  Martyrs  with  the  instruments  of  their  torture  :  as 
S.  Laurence  with  the  gridiron  :  S.  Stephen  with  stones  : 
and  sometimes  with  palms,  which  signify  victory,  accord- 
ing to  that  saying,  'The  righteous  shall  flourish  like  a 
palm-tree  :  ^^  as  a  palm-tree  ^^  flourishes,  so  his  memory 
is  preserved.  Hence  is  it  that  palmers,  they  who  come 
from  Jerusalem,  bear  palms  in  their  hands  in  token  that 
they  have  been  the  soldiers  of  that  King  Who  was 
gloriously  received  in  the  earthly  Jerusalem  with  palms  : 
and  Who  afterwards,  having  in  the  same  city  subdued 
the  devil  in  battle,  entered  the  palace  of  heaven  in 
triumph  with  His  angels,  where  the  just  shall  flourish 
like  a  palm-tree,  and  shall  shine  like  stars. 

15.  Confessors  are  painted  with  their  insignia,  as 
bishops  with  their  mitres,  abbots  with  their  hoods  :  and 
some  with  lilies,^*^  which  denote  chastity.  Doctors  with 
books  in  their  hands  :  virgins,  according  to  the  Gospel,'^' 
with  lamps. 

16.  Paul  with  a  book  and  a  sword  :  with  a  book,  as  a 
doctor,  or  with  reference  to  his  conversion :  with  a 
sword  as  ^^  a  soldier.     Whence  the  verse  : 

*=*  S.  John  xiv,  6.  "  Psalm  xcii,  12. 

■*^  This  explanation  differs  from  that  usually  received  :  namely,  that  the 
righteous  flourishes  best  in  adversity  :  as  the  palm-tree  grows  fasteth  when 
loaded  with  weights. 

^^  So  in  the  beautiful  hymn  at  Lauds  in  the  commemoration  of  a  virgin 
martyr,  of  the  Parisian  Breviary  : 

Liliis  Sponsus  recubat,  rosisque  ; 
Tu,  tuo  semper  bene  fida  Sponso 
Et  rosas  Martyr,  simul  et  dedisti 
Lilia  Virgo. 
^'  S.  Matthew  xxv,  i. 

^^  This  is  undoubtedly  a  mistake  :  the  sword  represents  in  this  case,  as 
in  others,  the  instrument  of  martyrdom. 


Of  Pictures  and  Images  53 

The  sword  denotes  the  ire  of  Saul, 
The  book,  the  power  converting^  Paul. 

17.  Generally  the  effigies  of  the  holy  fathers  are  por- 
trayed on  the  walls  of  the  church,  or  on  the  back  panels 
of  the  altar,  or  on  vestments,  or  in  other  various  places, 
so  that  we  may  meditate  perpetually,  not  indiscreetly  or 
uselessly,  on  their  holiness.  Whence  in  Exodus  it  is 
commanded  by  the  divine  law,  that  in  the  breast  of 
Aaron,  the  breastplate  of  judgment  should  be  bound  ^'^ 
with  strings  :  because  fleeting  thoughts  should  not 
occupy  the  mind  of  a  priest,  which  should  be  girt  by 
reason  alone.  In  this  breastplate  also,  according  to 
Gregory,  the  names  of  the  twelve  patriarchs  are  com- 
manded to  be  carefully  inscribed. 

18.  To  bear  the  fathers  thus  imprinted  on  the  breast, 
is  to  meditate  on  the  lives  of  ancient  saints  without 
intermission.  But  then  doth  the  priest  wall:  blamelessly 
when  he  gazeth  continually  on  the  example  of  the 
fathers  which  have  gone  before,  when  he  considereth 
without  ceasing  the  footsteps  of  the  saints,  and  re- 
presseth  unholy  thoughts,  lest  he  wander  beyond  the 
limits  of  right  reason. 

19.  It  is  to  be  noted  that  the  Saviour  is  always  repre- 
sented as  crowned,  as  if  he  said,  '  Come  forth,  children 
of  Jerusalem,  and  behold  King  Solomon  in  the  diadem 
with  which  his  mother  crowned  him.'  ^^  But  Christ  was 
triply  crowned.  First  by  His  Mother  on  the  day  of  His 
conception,  with  crown  of  pity  :  which  was  a  double 
crown  :  on  account  of  what  He  had  by  nature,  and  what 
was  given  Him  :  therefore  also  it  is  called  a  diadem, 
which  is  a  double  crown.  Secondly,  by  His  step-mother 
in  the  day  of  His  Passion,  with  the  crown  of  misery. 
Thirdl}',  by  His  Father  in  the  day  of  His  Resurrection, 
with  the  crown  of  glory  :  whence  it  is  written,  '  O  Lord, 

^•'  Exodus  xxviii,  22.  ^'  Canticles  iii,  1 1. 


54  The  Symbolism  of  Churches 

Thou  hast  crowned  Him  with  glory  and  honour.' ^^ 
Lastly,  He  shall  be  crowned  by  His  whole  family,  in  the 
last  day  of  Revelation,  with  the  crown  of  power.  For 
He  shall  come  with  the  judges  of  the  earth  to  judge  the 
world  in  righteousness.  So  also  all  saints  are  portrayed 
as  crowned,  as  if  they  said  :  Ye  children  of  Jerusalem, 
behold  the  martyrs  with  the  golden  crowns  wherewith 
the  Lord  hath  crowned  them.  And  in  the  book  of 
Wisdom  :  *  The  just  shall  receive  a  kingdom  of  glory, 
and  a  beautiful  diadem  from  the  hand  of  their 
God.'  52 

20.  But  their  crown  is  made  in  the  fashion  of  a  round 
shield  :  because  the  saints  enjoy  the  divine  protection. 
Whence  they  sing  with  joy  :  '  Lord,  Thou  hast  crowned 
us  with  the  shield  of  Thy  favour.'  ^^  But  the  crown  of 
Christ  is  represented  under  the  figure  of  a  cross  :  *  and  is 
thereby  distinguished  from  that  of  the  saints  :  because 
by  the  banner  of  His  cross  He  gained  for  Himself  the 
glorification  of  His  humanity,  and  for  us  freedom  from 
our  captivity,  and  the  enjoyment  of  everlasting  life. 
But  when  any  living  ^^  prelate  or  saint  is  portrayed, 
the  glory  is  not  fashioned  in  the  shape  of  a  shield,  but 
four-square  :  that  he  may  be  shown  to  flourish  in  the 
four  cardinal  virtues  :  as  it  is  contained  in  ^^  the  legend 
of  blessed  Gregory. 

21.  Again,  sometimes  Paradise  is  painted  in  churches, 
that  it  may  attract  the  beholders  to  a  following  after  its 

*'  Psalm  viii  (^Domine  Dominus)^  5. 

•'•-  Wisdom  V,  16.         ^  Psalm  v  (^Verha  juea),  12.  *  See  Appendix  I. 

^*  This  does  not  appear  to  have  prevailed  in  England.  The  nearest 
contemporary  effigy  of  a  saint  which  we  have  observed  in  stained  glass,  is 
that  of  S.  Thomas,  of  Hereford,  in  the  church  of  Cothelstone,  Somerset- 
shire. Here  the  glory  is,  as  usual,  of  the  circular  form.  As  also  in  the 
fresco  of  the  martyrdom  of  S.  Thomas  of  Canterbury,  in  Preston  church. 
Sussex,  which  is  nearly  contemporarj-.     (See  Appendix  1.) 

^  This  refers  to  the  account  given  by  Paulus  Diaconus  of  the  visible 
effulgence  which  surrounded  the  head  of  this  great  doctor  when  he  was 
dictating  his  works. 


Of  Pictures  and  Images  55 

rewards  :  sometimes  hell,  that  it  may  terrify  them  by  the 
fear  of  punishment.'^''  Sometimes  flowers  ^^  are  por- 
trayed, and  trees  :  to  represent  the  fruits  of  good  works 
springing  from  the  roots  of  virtues. 

22.  Now  the  variety  of  pictures  denoteth  the  diver- 
sity of  virtues.  For  '  to  one  is  given  by  the  Spirit  the 
word  of  wisdom  :  to  another  the  word  of  knowledge,' 
etc.^^  But  virtues  are  represented  under  the  forms  of 
women  :  because  they  soothe  and  nourish.  Again,  by 
the  ceilings  or  vaultings,  which  are  for  the  beauty  of  the 
house,  the  more  unlearned  servants  of  Christ  are  set 
forth,  who  adorn  the  Church,  not  by  their  learning,  but 
by  their  virtues  alone. 

The  carved  images  which  project  from  the  walls,  ap- 
pear as  it  were  to  be  coming  out  of  it :  because  when  by 
reiterated  custom  virtues  so  pertain  to  the  faithful,  that 
they  seem  naturally  implanted  in  them,  tliey  are  exer- 
cised in  all  their  various  operations.  How  a  synagogue 
is  depicted,  shall  be  said  hereafter  :  as  also  how  the  pall 
of  the  Roman  Pontiff:  and  the  year^'^  and  the  zodiacal 
signs  and  its  months.     But  the  diverse  histories  of  the 


^  'A  monk  named  Constantine  set  before  the  prince  those  judgments 
of  God  which  are  in  all  the  world,  and  the  retribution  of  the  life  to  come  : 
his  discourse  powerfully  affected  the  heathen  monarch  (XHadimir,  after- 
wards S.  Vladimir) ;  and  this  was  particularly  the  case  when  the  monk 
pointed  out  to  him  on  an  icon,  which  represented  the  Last  Judgment,  the 
different  lot  of  the  good  and  the  wicked.  "  Good  to  those  on  the  right 
hand— woe  to  those  on  the  left,''  exclaimed  Vladimir,  deeply  affected.' — 
MouraviefPs  '  Hist,  of  the  Russian  Church,'  p.  11,  On  which  his  translator, 
the  Rev.  R.  W.  Blackmore,  sensibly  remarks,  '  Whatever  may  be  the 
right  view  of  the  abstract  question  respecting  icons,  and  the  showing 
outward  respect  to  them,  the  Russians  at  least  cannot  reasonably  be 
blamed  for  revering  a  usage  which  was  made  the  means,  in  part  at  least,  of 
so  blessed  a  result  as  the  conversion  of  the  great  Prince  Vladimir,  the 
Constantine  of  their  church  and  nation  ' 

*''  This  flower  work  is  excessively  common  in  Norman  churches  :  that 
of  S.  Sepulchre's,  at  Cambridge,  was  a  notable  example  of  it. 

5«  1  Corinth,  xii,  8. 

'•'^  These  are  often  to  be  found  round  Norman  doors  :  as  in  that  of  S. 
Laurence,  at  York,  and  Egleton,  Rutland. 


56  The  Syvibolisni  of  Churches 

Old  and  New-Testaments  may  be  represented  after  the 
fancy  of  the  painter.     For 

Pictoribus  atque  poetis 
Quod  libet  ""  addendi  semper  fuit  seque  potestas. 

23.  Furthermore,  the  ornaments  of  the  church  con- 
sist of  three  things  : — the  ornaments  of  the  nave,^^  the 
choir,  and  the  altar.  The  ornaments  of  the  nave  consist 
in  dorsals,  tapestry,  mattings,  and  cushions  of  silk,  purple, 
and  the  like.  The  ornaments  of  the  choir  consist  in 
dorsals,  tapestry,  carpets,  and  cushions.  Dorsals  are 
hangings  of  cloth  at  the  back  of  the  clergy.  Mattings, 
for  their  feet.  Tapestry  is  likewise  strewed  under  the 
feet,  particularly  under  the  feet  of  bishops,  who  ought  to 
trample  worldly  things  under  their  feet.  Cushions  are 
placed  on  the  seats  or  benches  of  the  choir. 

24.  But  the  ornament  of  the  altar  consists  in  portfolios, 
altar  cloths,  relicaries,  candlesticks,  crosses,  an  orfray, 
banners,  missals,  coverings,  and  curtains. 

25.  And  notice,  that  the  portfolio  in  which  the  conse- 
crated host  is  kept,  signifieth  the  frame  of  the  blessed 
Virgin,  concerning  which  it  is  said  in  the  Psalms,  'Arise, 
O  Lord  into  Thy  resting  place.'  ^^  Which  sometimes 
is  of  wood :  sometimes  of  white  ivory  :  sometimes 
of  silver  :  sometimes  of  gold :  sometimes  of  crystal : 
and  according  to  the  different  substances  of  which 
it  is  made,  designateth  the  various  dignities  of  the 
body  of  Christ.  Again,  the  pyx  which  containeth 
the  host,  whether  consecrated  or  not  consecrated, 
typifieth  the  human  memory.  For  a  man  ought  to 
hold  in  remembrance  continually  the  benefits  of  God,  as 
well  temporal,  which  are  represented   by  the  unconse- 

^  A  false  reading,  of  course  ;  yet  not  without  its  appropriate  sense— 
the  power  of  adding  any  ornamental  circumstance  to  the  main  subject. 

^^  Ecclesice  :  here  undoubtedly  the  nave  :  as  often  clmrch  is  so  used 
in  our  prayer-book.  ^2  Psalm  cxxxii  [Domine^  msmento\  8. 


Of  Pictures  and  Images  57 

crated,  as  spiritual,  which  are  set  forth  by  the  conse- 
crated host.  Which  was  also  set  forth  by  the  urn  in 
which  God  commanded  that  the  manna  should  be 
deposited :  which,  albeit  it  was  temporal,  prefigured 
nevertheless  this  our  spiritual  sacrifice,  when  the  Lord 
commanded  that  it  should  be  laid  up  for  an  everlasting 
memorial  unto  future  generations.  But  the  pyx,  being 
placed  on  the  altar,  which  is  Christ,  signifieth  apostles 
and  martyrs.  And  the  altar  cloths  and  coverings  are 
confessors  and  virgins,  or  all  saints :  of  whom  saith  the 
Prophet  to  the  Lord,  '  Thou  shalt  be  clothed  with  them 
as  with  a  garment'  And  of  these  we  have  spoken 
above. 

26.  Now  there  is  a  difference  between  pJiylacteriiun 
diwd  phylacten'a.  PJiylacteriuni  is  a  scroll  on  which  the 
ten  commandments  were  written  :  and  this  kind  of 
scroll  the  Pharisees  used  to  wear  on  the  front  part  of 
their  garments,  as  a  sign  of  devotion.  Whence  in  the 
Gospel,  '  They  make  broad  their  phylacteries.'  ^^  And 
the  word  is  derived  from  philare,  which  is  to  keep^  and 
teras,  which  is  law.  But  phylacteria  (a  relicary)  is 
a  vessel  of  silver  or  gold,  or  crystal,  or  ivory,  or  some 
substance  of  the  same  kind,  in  which  the  ashes  and 
relics  of  the  saints  are  kept.  For  when  Vigilantius 
called  the  faithful  Cinericii!^'^  because  the}^  preserved 
the  ashes  themselves,  to  testify  contempt  of  his  decision, 
it  was  ordered  by  the  Church  that  they  should  be 
honourably  preserved  in  precious  vessels.  And  the 
name  is  derived  from  pJiilare,  which  is  to  p?'eserve,  and 
teron,  which    is    an    extremity,   because    in  them   some 

^  S.  Matthew  xxiii,  5. 
*"  Ais,  Vigilantium,  qui  kcct  uvTl^ppaffiv  hoc  vocatur  nomine  (nam 
Dormitantius  rectius  diceretur),  os  foetidum  rursum  aperire,  et  putorem 
spurcissimum  contra  sanctorum  martyrum  proferre  relliquias,  et  nos,  qui 
eas  suscepimus,  appellare  cinerarios. — S.  Hieron,  in  Epp.  See  also  the 
'  Church  of  the  Fathers,'  2nd  ed.  chapter  xv. 


58  TJie  SyjJibolisrn  of  Churches 

portion  of  the.  extremities  of  the  bodies  of  saints  is  pre- 
served :  such  as  a  tooth  or  a  finger,  or  somewhat  of  the 
like  kind.  Over  the  altar  in  some  churches  also  is 
placed  a  shrine  :  of  which  we  have  spoken  in  our  section 
on  the  Altar. 

27.  At  the  horns  of  the  altar  "^^  two  candlesticks  are 
placed  to  signify  the  joy  of  Jews  and  Gentiles  at  the 
nativity  of  Christ:  which  candlesticks,  by  means  of  a 
flint,  have  their  wicks  lighted.  For  the  angel  saith  to 
the  shepherds,  '  I  bring  you  good  tidings  of  great  joy, 
which  shall  be  to  all  people  :  for  to  you  is  born  this 
day  the  Saviour  of  the  world.^^  He  is  the  true  Isaac^'^ 
which  being  interpreted,  is  laughter.  Now  the  light  of 
the  candlestick  is  the  faith  of  the  people.  For  to  the 
Jewish  people,  saith  the  Prophet,  '  Arise,  shine,  for  thy 
light  is  come  :  and  the  glory  of  the  Lord  is  risen  upon 
thee.'  ^^  But  to  the  Gentiles  the  Apostle  saith,  '  Ye  were 
sometimes  darkness,  but  are  now  light  in  the  Lord.'  ^^ 
For  before  the  birth  of  Christ  a  new  star  appeared  to 
the  wise  men,  according  to  the  prophecy  of  Balaam. 
'  There  shall  rise,'  saith  he,  '  a  star  out  of  Jacob,  and  a 
sceptre  out  of  Israel.'  '^  Concerning  this  we  have  also 
spoken  in  our  section  of  the  Altar. 

28.  The  snuffers  or  scissors  for  trimming  the  lamps 
are  the  divine  words  by  which  men  amputate  the  legal 
titles  of  the  law,  and  reveal  the  shining  spirit,  according 
to  that  saying,  'Ye  shall  eat  old  store,  and  bring  forth  the 
old  because  of  the  new.'^^  The  vessels  in  the  which 
the  wicks,  when  snuffed,  are  extinguished,  are  the  hearts 
of  the  faithful,  which  admit  the  legal  observance  to  the 
letter. 


^^  This    use    of  two   candlesticks  is  very  remarkable  :    as  giving-  fresh 
authority  to  the  custom  of  the  English  Church. 

«*>■  S.  Luke  ii,  10.  •^'Genesis  xvii,  17,  19.  ''^Isaiah  Ix,  i. 

""  Ephes.  V,  8.  ""Numbers  xxiv,  7.  "'  Leviticus  xxvi,  10. 


Of  Pictures  and  Images  59 

29.  Again,  the  tongs,  by  the  double  tooth  of  which  the 
fire  is  arranged,  are  preachers  ;  who  instruct  us  by  the 
accordant  pages  of  both  Testaments,  and  by  their  be- 
haviour setting  us  right,  inflame  us  to  the  practice  of 
charity. 

30.  But  the  scuta,  that  is  cups,  of  equal  size  at  top  and 
bottom,  made  for  warming  water,  are  those  doctors  who 
do  not  conceal  the  treasure  of  their  hearts  :  but  '  bring 
forth  out  of  it  things  new  and  old':'^  as  a  'candle  which 
is  not  put  under  a  bushel,  but  in  a  candlestick,'  ~'-'  that 
they  who  are  in  the  house  of  the  Lord  may  receive  the 
light  and  the  heat  of  the  Holy  Ghost. 

31.  The  cross  also  is  to  be  placed  on  the  altar  that  the 
cross-bearers  may  thence  raise  it  :  in  which  action  we 
commemorate  how  Simon  the  Cyrenian  took  the  cross 
from  the  shoulders  of  Christ  and  bore  it.  Between  the 
two  candlesticks  the  cross  is  placed  on  the  cltar  :  because 
Christ  standeth  in  the  church,  the  Mediator  between  two 
peoples.  For  He  is  the  Corner-stone,  '  Who  hath  made 
both  one ' :  '^  to  Whom  the  shepherds  came  from  Judsea, 
and  the  wise  men  from  the  East.  Concerning  this  we 
shall  hereafter  speak  in  another  sense,  when  treating  of 
the  priest's  approach  to  the  altar. 

32.  Again,  the  front  of  the  altar  is  ornamented  with 
an  orfray.  As  it  is  written  :  '  Thou  shalt  make  Me  an 
altar,  and  shalt  make  a  crown  in  a  circle  about  it  of  four 
fingers'  breadth.'  '^^  The  altar,  ye  know,  sometimes 
signifieth  the  heart  :  in  which  the  sacrifice  of  true  faith 
must  be  offered  by  contrition  :  and  then  the  orfray 
signifieth  the  taking  in  hand  of  a  good  occupation  : 
wherewith  we  ought  to  adorn  our  foreheads,  that  we 
may  give  light  to  others.  Sometimes  the  altar  signifieth 
Christ :   and  then  by  the  orfray  the  ornament  of  charity 

"  S.  Matthew  xiii,  52.  "^  S.  Matthew  v,  15.  •'  Ephesians  ii,  14. 

''"  Exodus  xxvii,  4. 


6o  TJie  Syinbolisin  of  CJiurches 

is  fitly  represented.  For  as  gold  hath  the  superiority 
over  all  metals,  so  hath  charity  over  other  virtues. 
Whence  the  Apostle,  in  the  first  to  the  Corinthians  :  '  But 
the  greatest  of  these  is  charity.'  '^  For  our  faith  ought 
to  be  adorned  with  the  orfray  of  charity,  that  we  may  be 
ready  to  lay  down  our  lives  for  Christ's  sake.  Banners 
are  also  suspended  above  the  altars  :  that  in  the  church 
that  triumph  of  Christ  may  evermore  be  held  in  mind, 
by  which  we  also  hope  to  triumph  over  our  enemy. 

33.  The  book  of  the  Gospel  is  fixed  on  the  altar, 
because  the  Gospel  hath  Christ  for  its  author,  and 
beareth  witness,  to  Him.  Which  book  is  therefore 
adorned  on  his  outside,  for  the  cause  that  we  shall 
make  mention  of  hereafter.  Next,  the  vessels  and 
utensils  in  the  house  of  the  Lord  had  their  origin  from 
Moses  and  Solomon  :  which  in  the  Old  Testament  were 
many  and  diverse,  as  it  is  written  in  Exodus,  and  having 
divers  significations,  concerning  which,  for  the  sake  of 
brevity,  we  will  not  in  this  place  treat. 

34.  Now  all  things  which  pertain  to  the  ornament  of  a 
church,  must  be  removed  or  covered  over  in  the  season 
of  Lent  :  which  according  to  some  taketh  place  on 
Passion  Sunday,  because  after  that  time  the  Divinity  of 
Christ  was  hidden  and  concealed  in  Him.  For  He  gave 
Himself  up  to  be  betrayed  and  scourged,  as  if  He  were 
only  man,  and  had  not  in  Him  the  virtue  of  divinity  : 
whence  in  the  Gospel  of  this  day  it  is  written,  '  But 
Jesus  hid  Himself,  and  went  out  of  the  temple.'  ^" 
Then  therefore  the  crosses  are  covered,  that  is,  the 
virtue  of  His  divinity  is  hidden.  Others  do  this  from 
the  first  Sunday  of  Lent :  because  after  that  time  the 
Church  beginneth  to  treat  of  His  Passion.  Whence  in 
that   time   the  cross  must   not  be  borne  in  procession 

^«  I  Corinth,  xiii,  13.  "  S.  John  viii,  59. 


Of  Pictu7'es  and  Images  6 1 

from  the  church,  except  it  be  covered  ;  and,  according 
to  the  use  of  some  places,  two  coverings  or  curtains  are 
then  only  retained  :  of  which  the  one  is  hung  all  round 
the  choir,  the  other  is  suspended  between  the  altar  and 
the  choir  :  that  those  things  which  be  within  the  Holy 
of  Holies  may  not  appear.  In  that  the  Sanctuary  and 
Cross  are  then  veiled,  we  be  taught  the  letter  of  the  Law, 
that  is,  its  carnal  observance,  or  that  the  understanding 
of  Holy  Scriptures  before  the  Passion  of  Christ  was 
veiled,  hidden,  and  obscure  :  and  that  in  that  time  there 
was  a  veil  :  that  is,  men  had  an  obscurity  before  their 
eyes.  It  signifieth  also  the  sword  which  was  set  before 
the  gate  of  Paradise  :  because  the  carnal  observance  we 
have  spoken  of,  and  this  obscurity,  and  the  sword  at  the 
gate  of  Paradise,  were  removed  by  the  Passion  of  Christ. 
Therefore  the  curtains  and  veils  of  this  kind  are  removed 
on  Good  Friday.  But  in  that  in  the  Old  Testament, 
there  were  beasts  that  chewed  the  cud,  and  cleft  the 
hoof,  as  oxen  used  in  ploughing,  that  is  discerning  and 
spiritually  perceiving  the  mysteries  of  Scripture  :  there- 
fore in  Lent  only  a  few  priests,  to  whom  '  it  is  given  to 
know  the  mysteries  of  the  Kingdom  of  God '  '^  go 
behind  the  veil. 

35.  Concerning  this  it  is  to  be  noted  that  there  be 
three  kinds  of  veils  which  be  hung  in  churches  :  that 
which  concealeth  the  mysteries  :  that  which  divideth  the 
sanctuary  from  the  clergy :  that  which  divideth  the 
clergy  from  the  laity.  The  first  denoteth  the  law  :  the 
second  denoteth  our  unworthiness,  in  that  we  are  un- 
worthy, nay  unable  to  behold  things  celestial.  The 
third  is  the  coercion  of  our  carnal  pleasures.  The  first, 
namely,  the  curtain  that  is  hung  from  each  side  of  the 
altar,  when  the  priest  goeth  into  the  holy  place,  is  typi- 
fied by  that  which  is  written  in  Exodus.     *  Moses  put  a 

'**  St.  Matthew  xiii,  11. 

N 


62  The  Symbolism  of  Churches 

veil  over  his  face,  for  the  children  of  Israel  could  not 
sustain  the  brightness  of  His  countenance.'  ^^  And  as 
the  Apostle  saith,  '  Even  to  this  day  is  this  veil  over  the 
hearts  of  the  Jews.^^  The  second,  namely  the  curtain 
that  in  the  office  of  the  Mass  during  Lent  is  suspended 
before  the  altar,  was  set  forth  by  the  veil  which  was 
hung  up  in  the  tabernacle,  and  divided  the  Holy  of  Holies 
from  the  holy  place,  as  shall  be  declared  in  the  proeme 
to  the  fourth  part :  by  which  the  ark  was  concealed  from 
the  people  :  and  it  was  wrought  cunningly,  and  adorned 
with  a  fair  variety  of  devices.  This  was  it  that  was  rent 
in  the  Passion  of  the  Lord  :  and  after  its  pattern,  the 
curtains  at  this  day  are  cunningly  wrought  with  divers 
patterns.  Concerning  the  aforesaid  veil,  and  of  what 
sort  the  curtains  ought  to  be,  it  is  written  in  Exodus. 
The  third  kind  of  veil  deriveth  its  origin  from  thence, 
that  th.&  peribolus  in  the  primitive  Church,  or  wall  which 
encompasseth  the  choir,  was  only  raised  as  far  as  the 
elevation  of  the  choir ;  ^^  which  even  to  this  day  is  ob- 
served in  some  churches  :  which  was  done  that  the  people 

™  Exodus  xxxiv,  33.  ^^  2  Corinth,  iii,  15. 

^^  There  is  much  difficulty  in  this  passage.  We  conceive  that  Durandus 
while  writing  it  had  in  his  mind's  eye  the  arrangement  of  many  of  the 
Basilican  churches,  in  which  the  choir  was  raised  over  the  crypt  (called 
Confessio,  or  Martyrium),  in  which  the  ashes  of  the  saints  were  laid,  and 
was  detached  from  the  nave  by  two  flights  of  steps,  one  on  each  side  of  the 
descent  to  this  undercroft.  In  this  case  the  appodiatio  would  mean  the 
elevation  of  the  choir,  itself  considered  as  a  sufficient  distinction  from  the 
nave.  The  usual  representations  of  Basilican  churches,  however,  always 
show  some  rails,  or  cancelli,  besides  this  appodiation.  The  learned  Father 
Thiers  devotes  the  third  section  of  his  '  Dissertation  sur  la  Cloture  du 
Choeur  des  Eglises'  to  the  consideration  of  this  passage.  'Guillaume 
Durand,  Eveque  de  Mande,  assure  que  dans  la  Primitive  Eglise,  le  choeur 
etait  separe  de  la  Nef  par  une  miiraille  d'appui.,  afin  que  le  peuple  voiant  la 
Clerge  chanter  les  louanges  de  Dieu  en  fut  edifie.  Mais  comme  il  parle 
d'un  fait  beaucoup  eloigne  de  son  tems,  et  qui  n'est  attache  par  aucun 
ancien  auteur,  je  ne  pense  pas  que  I'on  doive  faire  grande  fonds  sur  son 
temoignage.'  We  suspect  that  Thiers  is  wrong  in  construing  appodiatio  by 
muraille  d''appiii  :  the  latter  would  well  express  the  real  Basilican  arrange- 
ment, with  which  the  translator  was  probably  acquainted.  Durandus, 
therefore,  is  wrong  in  his  fart  ;  and  Thiers  wrong  in  his  understanding  of 
Durandus,  as  Vv^ell  as  in  the  theory  stated  in  the  next  section,  that  '  Depuis 


Of  Pictures  and  Images  63 

seeing  the  clergy  singing  psalms,  might  follow  their  good 
example.  But  at  this  time  as  it  were  a  veil  or  wall  is 
suspended  or  interposed  between  the  clergy  and  the 
laity,  that  they  may  not  be  able  to  behold  each  other  : 
as  if  to  say,  in  very  deed,  '  turn  away  mine  eyes,  lest 
they  behold  vanity.'  ^^ 

36.  But  on  Holy  Saturday  all  the  curtains  are  taken 
away,  because  on  the  Passion  of  the  Lord  the  veil  of 
the  temple  was  rent:  and  by  that  thing  the  spiritual 
intelligence  of  the  Law  was  revealed  unto  us,  which  till 
that  time  lay  hid,  as  is  said  afore :  and  the  door  of  the 
kingdom  of  heaven  is  opened,  and  power  was  given  unto 
us,  that  we  cannot  be  overcome  of  our  carnal  concupi- 
scence, unless  we  ourselves  do  yield.  But  the  veil  which 
separateth  the  sanctuary  from  the  choir,  is  drawn  or 
lifted  up  at  vespers  on  every  Saturday  of  Lent :  when 
the  office  of  the  Sunday  is  begun,  that  the  clergy  may  be 
able  to  look  into  the  sanctuary :  because  the  Sunday 
commemorateth  the  Resurrection. 

37.  This  therefore  is  done  on  the  six  Sundays  of  Lent : 
because  there  was  no  age  in  which  joy,  and  that  joy 
eternal,  was  not  made  in  some  sort  manifest,  that  joy 
which  is  concealed  in  heaven,  as  is  signified  by  that  veil. 
Thence  is  it  that  we  fast  not  on  the  Sundays,  and  this  on 
account  of  the  glory  of  the  Resurrection.  For  the  first 
Sunday  signifieth  the  joy  which  our  parents  enjoyed  in 
the  Paradise  before  the  fall.     The  second  Sunday  signi- 

Constantin  le  choeur  de  quelques  Eglises  etoit  distingue  de  la  Nef  par  des 
tapisseries  ou  des  voiles.'  For  he  grounds  this  chiefly  on  the  next  asser- 
tion of  Durandus  about  the  use  curtains,  'hoc  tempore,  vers  la  fin  du  13 
siecle.'  If  we  did  not  know  fiom  facts  that  before  this  time  roodscreens 
were  in  ordinary  use,  the  words  of  Durandus  veliun  ant  murus  would  show 
us  that  he  means  the  vcall  to  be  taken  metaphorically  for  a  veil.  And  ?u 
Thiers  may  have  seen,  since  he  concludes  his  section  thus — '  Mais  ptut 
etre  que  Theodoret  parle  des  tapisseries  et  Durand  des  voiles  qui  convroient 
la  Cloture  du  Choeur  par  le  dedans,  et  que  sous  ces  tapisseries  et  ces  voiles 
il  y  avoit  une  veritable  cloture  de  balustres,  ou  de  muraillcs  pleines.' 
*"  Psalm  cxix  (^Beati  immaculati),  37, 


64  TJie  Syinbolisni  of  CJmrcJies 

fieth  the  joy  of  the  few  who  were  preserved  in  the  ark  of 
Noah,  when  all  else  were  drowned  in  the  deluge.  The 
third,  the  gladness  of  the  children  of  Israel,  when  in  the 
time  of  Joseph  others  were  afflicted  with  famine.  The 
fourth,  their  joy  when  they  lived  with  all  peace  under 
Solomon. ^^  The  fifth,  their  gladness  when  returning 
from  the  Babylonian  captivity.  The  sixth,  that  of  the 
disciples  from  the  Resurrection  to  the  Ascension :  when 
the  bridegroom  was  with  them  in  presence. 

'^'^.  In  feasts  likewise  of  nine  lessons,^^  when  they 
occur  in  Lent,  the  before-mentioned  veil  is  raised  and 
lifted  up.  But  this  is  not  of  the  institution  of  the 
earliest  times,  because  then  no  feast  was  celebrated  in 
Lent.  But  then  on  whatever  day  a  feast  occurred,  com- 
memoration was  made  of  it  on  the  Saturday  and  Sun- 
day following,  according  to  the  canon  of  Pope  Martin; 
and  so  in  the  xiiith  book  of  Burchardus.^^  And  all  this 
on  account  of  the  sadness  of  that  time.  Afterwards 
the  contrary  use  prevailed:  that  feasts  of  nine  lessons 
occurring  in  Lent  should  be  solemnly  observed,  and  a 
fast  nevertheless  kept. 

39.  Again,  on  festivals  curtains  are  hung  up  in 
churches,  for  the  sake  of  the  ornament  they  give  ;  and 
that  by  visible,  we  may  be  led  to  invisible  beauty. 
These  curtains  are  sometimes  tinctured  with  various 
hues,  as  is  said  afore  :  so  that  by  the  diversity  of  the 
colours  themselves  we  may  be  taught  that  man,  who  is 
the  temple  of  God,  should  be  ordained  by  the  variety 
and   diversity   of  virtues.      A    white    curtain    signifieth 


^^  3  Kings  iv,  20. 

**  For  an  explanation  of  the  whole  Catholic  system  of  feasts,  double, 
semi-double,  and  simple,  the  reader  is  referred  to  the  Tracts  for  the  Tinies^ 
vol.  iii. 

^^  S.  Burchardus  of  Worms  flourished  in  1025  :  and  is  not  to  be  con- 
founded with  John  Burchardus,  who  wrote  an  explanation  of  the  Mass  for 
the  use  of  the  Venetian  Church,  which  was  published  in  1559. 


Of  Pictures  and  Images  65 

pureness  of  living  :  a  red,  charity  :  a  green,  contempla- 
tion :  a  black,  mortification  of  the  flesh  :  a  livid-coloured, 
tribulation.  Besides  this,  over  white  curtains  are  some- 
times suspended  hangings  of  various  colours  :  to  signify 
that  our  hearts  ought  to  be  purged  from  vices  :  and  that 
in  them  should  be  the  curtains  of  virtues,  and  the  hang- 
ings of  good  works. 

40.  Moreover,  on  the  Feast  of  the  Nativity  of  the 
Lord  some  churches  exhibit  no  hangings  :  some  poor, 
and  some  good.  Those  which  have  none,  signify  our 
shame  ;  for  even  if  we  are  filled  with  the  greatest  joy  at 
the  birth  of  a  Saviour,^'^  we  ought  not,  however,  to  be 
without  shame  that  such  was  our  sin  that  the  '  Son  of 
God  emptied  Himself  on  our  account,  and  took  upon 
Him  the  form  of  a  servant'  ^''  And  on  that  account  also 
we  solemnise  His  Passion  not  with  joy,  but  with  a  severe 
fast  ;  whereas  when  we  celebrate  the  passion  of  other 
saints  we  do  it  with  gladness,  and  indulge  ourselves 
somewhat  in  meat  and  drink,  as  shall  be  said  in  the 
sixth  book.  But  our  Lord's  Passion  is  a  source  of 
shame  to  us  on  account  of  our  sins.  The  saints,  on  the 
other  hand,  died  not  for  our  sins,  but  suffered  for  Christ. 
Those  churches  which  on  the  Nativity  suspend  curtains 
of  poor    texture    thereby    typify    that    Christ    did   then 

'  take  upon  Himself  the  form  of  a  servant,^^  and 
was  clothed  in  miserable  rags.  Those  which  employ 
richer  hangings,  set  forth  by  them  the  gladness  arising 
from  the  Birth  of  a  King  :  and  teach  what  manner  of  per- 
sons we  ought  to  be  in  our  reception  of  so  great  a  Guest. 

41.  In  some  churches  the  altar  at  Easter -tide  is 
decked  with  precious  hangings,  and  veils  of  three 
colours  are  placed  over  it :  red,  pale,  and  black,  which 

**  In  accordance  with  this  feeling,  the  first  Psalm  at  the  second  vespers 
of  the  nativity  in  the  Benedictine  Breviary  is  the  De profundis. 
**'  Philip,  ii,  7.  ^^  Philip,  ii,  7. 


66  The  Symbolism  of  Churches 

denote  three  seasons.  When  the  first  lesson  and  its 
response  are  finished,  the  black  veil  is  removed  ;  which 
signifieth  the  time  before  the  Law.  When  the  second 
lesson  and  its  response  are  finished,  the  pale  veil  is 
removed  :  which  signifieth  the  time  of  the  Law.  The 
third  being  finished,  the  red  is  removed,  which  setteth 
forth  the  time  of  Grace  :  that  is,  that  by  the  Passion 
of  Christ  an  entrance  is  administered  unto  us  to  the 
Holy  of  Holies  and  to  eternal  glory.  But  concerning 
the  coverings  and  cloths  of  the  altars  we  have  spoken  in 
our  sections  on  the  same. 

42.  On  high  feasts,  the  treasures  of  the  church  are 
brought  forth  on  three  accounts.  Firstly,  by  way  of 
safeguard  :  that  it  may  be  made  manifest  that  he  who 
hath  them  in  charge  hath  been  careful  in  his  care  of 
them.  Secondly,  for  the  more  reverence  of  the  solemnity. 
Thirdly,  for  the  memory  of  their  oblation  ;  namely,  for 
the  commemoration  of  them  that  bestowed  them  on  the 
church. 

But  in  that  the  church  is  gloriously  adorned  within 
and  not  without,  it  is  thereby  signified  that  '  all  its 
glory  is  from  within.' ^^  For  although  its  outward 
appearance  be  despicable,  the  soul  which  is  the  seat  of 
God  is  illuminated  from  within :  according  to  that 
saying,  '  I  am  black  but  comely.'^"  And  the  Lord  saith 
to  the  Prophet :  '  I  have  a  goodly  heritage.'^^  Which 
the  Prophet  considering  in  his  mind,  saith,  '  Lord,  I  have 
loved  the  beauty  of  Thine  house  ' :  ^^  which  is  spiritually 
adorned  by  Faith,  Hope,  and  Charity.  Sometimes  the 
church,  both  material  and  spiritual,  hath  need  to  be 
cleansed  :  concerning  which  in  the  seventh  book. 

In   some  churches  two  eggs   of  ostriches   and   other 

^^  Psalm  xlv  {Eructavit),  6.  ""  Cantic.  i,  $. 

"^  The  bishop  probably  refers  to  Psalm  xvi  {Conserva  me)^  6.  The 
words  in  reality  spoken  by  David  are  understood  by  him  as  if  spoken  by 
the  Almighty.  ^-  Psalm  xxvi  (^Judica  me)^  8. 


Of  Pictures  and  Images  6y 

things  which  cause  admiration,  and  which  are  rarely  seen, 
are  accustomed  to  be  suspended  :  that  by  their  means 
the  people  may  be  drawn  to  church,  and  have  their 
minds  the  more  affected. 

43.  Again,  some  say  that  the  ostrich,  as  being  a  for- 
getful bird,  '  leaveth  her  eggs  in  the  dust ' :  ^^  and  at 
length,  when  she  beholdeth  a  certain  star,  returneth  unto 
them,  and  cheereth  them  by  her  presence.  Therefore  the 
eggs  '^*  of  ostriches  are  hung  in  churches  to  signify  that 
man,  being  left  of  God  on  account  of  his  sins,  if  at  length 
he  be  illuminated  by  the  Divine  Light,  remembereth  his 
faults  and  returneth  to  Him,  Who  by  looking  on  him 
with  His  Mercy  cherisheth  him.  As  it  is  written  in  Luke 
that  after  Peter  had  denied  Christ,  the  '  Lord  turned  and 
looked  upon  Peter.'  '^^  Therefore  be  the  aforesaid  eggs 
suspended  in  churches,  this  signifying,  that  man  easily 
forgetteth  God,  unless  being  illuminated  by  a  star,  that 
is,  by  the  Influence  of  the  Holy  Spirit,  he  is  reminded  to 
return  to  Him  by  good  works. 

44.  Now  in   the   Primitive   Church,  the  sacrifice  was 

^^  Job  xxxix,  14. 
"*  Perhaps  this  custom  was  introduced  by  the  Crusaders.  '  As  the 
ostrich  is  good  for  food,  so,  it  seems,  are  its  eggs  :  to  say  nothing  of  their 
being  objects  of  attention,  as  being  used  much  in  the  East  by  way  of 
ornament ;  for  they  are  hung  up  in  their  places  of  public  worship,  along 
with  many  lamps.'  Harmer's  '  Observations,'  vol.  iv,  p.  336,  who  refers  to 
Pococke's  'Travels,'  vol.  i,  p.  31,  and  imagines  that  Dr  Chandler,  in  his 
travels  in  Asia  Minor,  was  mistaken  when  he  supposed  that  the  Turkish 
Mosque  of  Magnesia  was  ornamented  with  lamps  pendent  from  the  ceiling 
intermixed  with  balls  of  polished  ivory,  p.  267.  (Ostrich  eggs  might  easily 
be  mistaken  for  ivory  balls.  The  following  passage  from  De  Moleon  is 
curious  :  '  At  the  conclusion  of  matins,'  he  says,  speaking  of  the  rites  of 
S.  Maurice  at  Angers  on  Easter  Day,  'two  chaplains  take  their  place 
behind  the  altar  curtains.  Two  corheWers  (Cuiicu/ares)  in  dalmatics,  amices, 
and  mitelhr^  with  gloves  on  their  hands,  present  themselves  before  the  altar. 
The  chaplains  chant.  Quern  (jiiccritis  ?  The  corbeliers  representing  the 
Maries,  reply,  Jesum  Nazarenum  Crucifixum.  The  others  answer, 
Resurrexit,  fion  est  hie.  The  corbeliers  take  from  the  altar  Hvo  ostrich 
eggs  wrapped  in  silk,  and  go  forth,  chanting,  Alleluia  resuf^exit  Dominus, 
resurrexit  Leo  Fortis,  Christus,  Filiiis  Dei.' — Voyag.  Lit.  p.  98. 
"^  S.  Luke  xxii,  61.' 


68  The  Symbolisvi  of  Churches 

offered  in  vessels  of  wood,  and  common  vests  :  for  then 
were  '  chalices  of  wood,  and  priests  of  gold ' :  whereof 
the  contrary  is  now.  But  Severinus,  Pope,  decreed  that 
it  should  be  offered  in  glass  :  ^^  but  because  such  vessels 
were  easily  broken,  therefore,  Urban,  Pope,  and  the 
Council  ^'  of  Rheims  decreed  that  gold  or  silver  vessels 
should  be  used  :  or  on  account  of  poverty,  tin,  which 
rusteth  not :  but  not  in  wood  nor  in  brass.  Therefore  it 
might  not  be  in  glass  on  account  of  the  danger  of 
effusion  :  nor  of  wood  since  being  porous  and  spongy, 
it  absorbeth  the  blood  :  nor  of  brass  nor  of  bronze,  the 
rust  of  which  is  unseemly. 

45.  And  note  that  the  name  of  chalice  is  derived  from 
the  Old  Testament :  whence  Jeremiah,  '  Babylon  is  a 
golden  chalice  that  maketh  drunk  the  nations.'  ^^  And 
David  :  '  In  the  hand  of  the  Lord  is  a  chalice,  and  the 
wine  thereof  is  red ' :  ^^  and  in  another  place,  '  I  will  re- 
ceive the  chalice  of  salvation,  and  will  call  on  the  name 
of  the  Lord.'  ^^^  Again,  in  the  Gospel  :  '  Are  ye  able  to 
drink  the  chalice  that  I  shall  drink  ? '  '^^^  And  again, 
'  When  He  had  taken  the  chalice  He  gave  thanks.'  ^^^  A 
golden  chalice  signifieth  the  'treasures  of  wisdom  that 
be  hid  in  Christ'  ^^^  A  silver  chalice  denoteth  purity 
from  sin.  A  chalice  of  tin  denoteth  the  similitude  of 
sin  and  punishment.  For  tin  is  as  it  were  halfway  be- 
tween silver  and  lead  :  and  the  Humanity  of  Christ, 
albeit  it  were  not  lead,  that  is,  sinful,  yet  was  it  like  to 
sinful  flesh.  And  therefore  not  silver  :  and  although  im- 
passible for  His  own  sin,  passible  He  was  for  ours  :  since 
'  He  thus  took  our  infirmities,  and  bare  our  sicknesses.' ^^* 

■"^  See  Martene,  Tom.  IV,  ii,  9  ;   the  Ducretum,  fol.  395. 
9^  '  A.D.  874,  Vid.  Concil.  Coll.  Reg.       Tom.  I.  p.  288.'      See  also  P. 
Tunoc.  iv,  Ep.  ad  Otton.  Carel.  xiii  Hardouin  vii,  365. 

"^  Jeremiah  li,  7.  ^   Psalm  Ixxv  {Confitebiimir')^  8. 

lo**  Psalm  cxvi  (^Dilexi),  13. 
101  S.  Matthew  x,  22.     '"-  S.  Matthew  xxvi,  27.       '"^  Coloss.  ii,  3. 
"*^  S.  Matthew  viii,  17. 


Of  Pictures  and  Images  69 

Concerning  the   Chalice  and  the   Paten   we  shall  speak 
hereafter. 

46.  But  if  anyone,  through  cause  of  his  little  religion, 
should  say  that  the  Lord  commanded  Moses  to  make  all 
the  vessels  of  the  Tabernacle  for  every  use  and  ceremony 
whatever,  of  brass,  as  it  is  written  in  the  eight  and  twen- 
tieth chapter  of  Exodus,  and  that  precious  vessels  of 
this  sort,  '  could  be  sold  for  much,  and  given  to  the 
poor,'  ^"^  he  is  like  Judas,  and  acteth  contrarywise  to  the 
woman  which  brought  the  alabaster  box  uf  ointment. 
This  we  reply  to  him  :  not  that  God  is  better  pleased 
with  gold  than  brazen  ornaments  :  but  that  when  men 
offer  to  God  that  which  they  value,  by  the  worship  of 
the  Almighty  they  vanquish  their  own  avarice.  Moreover, 
these  offices  of  divine  piety  be  moral,  and  significative  of 
future  glory.  Whence  also  under  the  old  law  the  priest's 
garments  were  to  be  made  of  gold,  and  jacinth,  and 
purple,  and  scarlet  twice  dyed,  and  woven  linen,  and 
other  precious  things  :  that  thereby  might  be  made  mani- 
fest with  how  great  diversity  of  virtues  the  priest  ought 
to  shine  :  and  it  was  also  commanded  that  the  altar,  and 
the  mercy-seat,  and  the  candlestick,  and  the  other  vessels 
and  ornaments  of  the  altar  should  be  made  of  gold  and 
silver.  The  Tabernacle  also  was  to  be  made  of  divers 
precious  materials,  as  is  said  in  our  section  concerning 
the  Church.  Also  the  high  priest  under  the  Law  used 
divers  precious  ornaments,  as  we  have  both  noted,  and 
shall  hereafter  note. 

47.  Moreover,  it  was  forbidden  in  the  Council  of 
Orleans,^*^^  that  the  divine  ornaments  should  be  used  for 
the  adorning  of  nuptials,  lest  they  should  be  polluted  by 
the  touch  of  the  wicked,  or  by  the  pomp  of  secular  luxury. 
By  this  doubtless  it  is   shown   that  a  chasuble,  or  any 

'"^  S.  Matthew  xxvi,  9. 
""^  A.D.  535.     Decret.  viii.     See  also  the  Council  of  Tribur.     A.  D.  1036. 


70  TJie  SymbolisDi  of  ChurcJies 

other  ornament  intended  for  the  divine  mysteries,  must 
not  be  made  out  of  a  common  person's  vest. 

48.  Stephen,  Pope,  moreover,  forbade  that  anyone 
should  have  the  use  of  the  vests  of  a  church,  or  of  those 
things  which  be  touched  by  reHgious  men  alone,  for 
other  purposes  :  lest  that  vengeance  come  upon  these 
transgressors  which  befel  Belshazzar  the  King.^^'^ 

49.  Also  Clement,  Pope,  forbade  that  the  dead  should  be 
buried  or  wrapped  or  covered,  they  or  their  bones,  with 
the  altar  cloth,  or  covering  for  the  chalice,  or  napkin  where- 
with the  priest  washeth  his  hands  before  consecrating. 

50.  But  when  the  palls,  that  is  the  corporals,  and  the 
veils,  that  is  the  ornaments  of  the  altar,  or  the  curtains 
hanging  over  it  shall  have  become  unclean,  the  deacons 
with  their  ministers  shall  wash  them  within  the  sanctuary, 
and  not  without.  But  when  the  veils,  used  in  the  service 
of  the  altar,  be  washed,  let  there  be  a  new  basin.  And 
let  the  palls,  that  is  the  corporals,  be  washed  in  another 
basin.  And  let  the  veils  for  doors,  that  is,  the  curtains 
which  are  hung  up  in  churches  at  high  feasts,  and  in 
Lent,  be  washed  in  another.  This  is  it  that  was  decreed 
of  the  Council  of  Lerida  :  ^^"^  that  for  washing  the  corporal, 
and  the  altar  palls  certain  vessels  be  appropriated  and 
kept  within  the  church  :  in  which  nothing  else  ought  to 
be  washed.  But  according  to  the  afore-mentioned 
Clement,  if  the  altar  pall  or  covering,  or  the  covering  of 
the  seat  where  the  priest  sitteth,  in  his  holy  vests,  or  of 
the  candlestick,  or  the  veil,  that  is  the  cloth  or  curtains 
hanging  over  the  altar  be  consumed  by  old  age,  let  them 
be  burnt ;  and  their  ashes  cast  in  the  baptistery,  or  on 
the  wall,  or  in  the  drains,  where  there  is  no  treading  of 
passers  by.  And  note  that  ecclesiastical  ornaments  be 
consecrated  :  as  shall  be  said  under  the  section  of  Con- 
secrations and  Unctions. 

"*^  Daniel  v,  i.      "»  'A.D.  524,  Concil.  Coll.  Reg.     Tom  XI,  p.  24.' 


CHAPTER  IV 

OF  BELLS 

Beils,  what  and  where  first  used— Why  Blessed— /Analogy  between 
Bells  and  Trumpets— Mystical  Signification— Of  the  Bell-Frame— 
Of  the  Bell-Ropes— Use  of  Bells  at  the  Canonical  Hours— Six  kinds 
of  Bells— Bells  when  Silent— Of  the  Passing  Bell— Of  the  Prayer  Bell 
—Of  the  Storm  Bell. 

I.  Bells  are  brazen  vessels,  and  were  first  invented  in 
Nola,  a  city  of  Campania  :  wherefore  the  larger  bells  are 
called  CaiiipancE^  from  Campania  the  district,  and  the 
smaller  Nohv,  from  Nola  the  town. 

2.  The  reason  for  consecrating  and  ringing  bells  is 
this  :  that  by  their  sound  the  faithful  may  be  mutually 
cheered  on  towards  their  reward  ;  that  the  devotion  of 
faith  may  be  increased  in  them  ;  that  their  fruits  of  the 
field,  their  minds  and  their  bodies  may  be  defended  ; 
that  the  hostile  legions  and  all  the  snares  of  the  Enemy 
may  be  repulsed  ;  that  the  rattling  hail,  the  whirlwinds, 
and  the  violence  of  tempests  and  lightning  may  be 
restrained  ;  the  deadly  thunder  and  blasts  of  wind  held 
off;  the  spirits  of  the  storm  and  the  powers  of  the  air 
overthrown  ;  and  that  such  as  hear  them  may  flee  for 
refuge  to  the  bosom  of  our  holy  Mother  the  Church, 
bending  every  knee  before  the  standard  of  the  sacred 
rood.  These  several  reasons  are  given  in  the  office  for 
the  blessing  of  bells.  ^ 

'  See  the  account  of  the  consecration  of  several  churches  in  the  island  of 


72  TJie  Syvibolisvi  of  Churches 

3.  You  must  know  that  bells,  by  the  sound  of  which 
the  people  assembleth  together  to  the  church  to  hear, 
and  the  clergy  to  preach,  '  in  the  morning  the  mercy  of 
God  and  His  power  by  night,-  do  signify  the  silver 
trumpets,  by  which  under  the  Old  Law  the  people  were 
called  together  unto  sacrifice.  (Of  these  trumpets  we 
shall  speak  in  our  sixth  book.)  For  just  as  the  watch- 
men in  a  camp  rouse  one  another  by  trumpets,  so  do  the 
ministers  of  the  Church  excite  each  other  by  the  sound 
of  bells  to  watch  the  livelong  night  against  the  plots  of 
the  devil.  Wherefore  our  brazen  bells  are  more  sonorous 
than  the  trumpets  of  the  Old  Law,  because  then  God 
was  known  in  Judea  only,  but  now  in  the  whole  earth. 
They  be  also  more  durable  :  for  they  signify  that  the 
preaching  of  the  New  Testament  will  be  more  lasting 
than  the  trumpets  and  sacrifices  of  the  Old  Law,  namely, 
even  unto  the  end  of  the  world. 

4.  Again  bells  do  signify  preachers,  who  ought  after 
the  likeness  of  a  bell  to  exhort  the  faithful  unto  faith  : 
the  which  was  typified  in  that  the  Lord  commanded 
Moses  to  make  a  vestment  for  the  high  priest,  having 
seventy-two  bells  to  sound  when  the  high  priest  entered 
into  the  Holy  of  Holies.^  Also  the  cavity  of  the  bell 
denoteth  the  mouth  of  the  preacher,  according  to  the 
saying  of  the  Apostle,  '  I  am  become  as  sounding  brass 
or  a  tinkling  cymbal'  * 

5.  The  hardness  of  the  metal  signifieth  fortitude  in  the 
mind  of  the  preacher :  whence  saith  the  Lord,  '  Behold 
I  have  made  thy  face  strong  against  their  faces.'  ^  The 
clapper  or  iron,  which  by  striking  on  either  side  maketh 
the  sound,  doth  denote  the  tongue  of  the  teacher,  the 

Guernsey,  taken  from  the  Black  Book  of  the  Diocese  of  Contances,  in  a 

paper  by  the  Rev.  W.  C.  Lukis,  B.A.,  Trinity  College,  published  in  the 

First  Part  of  the  Transactions  of  the  Cambridge  Camden  Society. 

-  Psalm  xcii  (^Bonimt  est  confiteri)^  2 

^  Exodus  xxviii,  35.  ^  i  Cor.  xiii,  I.  ^  Ezekiel  iii,  8. 


Of  Bells  73 

which  with  the  adornment  of  learning  doth  cause  both 
Testaments  to  resound. 

6.  Wherefore  a  prelate  which  hath  not  the  skill  of 
preaching  will  be  like  unto  a  bell  without  a  clapper  : 
according  to  that  saying  of  Gregory,  '  l\  priest,  if  he 
knoweth  not  how  to  preach  nor  what  voice  of  exhortation 
he  can  deliver,  is  a  dumb  preacher,  and  also  as  a  dumb 
dog  which  cannot  bark.'  The  striking  the  bell  denoteth 
that  a  preacher  ought  first  of  all  to  strike  at  the  vices  in 
himself  for  correction,  and  then  advance  to  blame  those 
of  others :  lest  indeed,  contrary  to  the  teaching  of  the 
Apostle,  '  when  he  hath  preached  to  others,  he  himself 
should  be  a  castaway.'"  Which  also  the  Psalm  doth 
testify,  'But  unto  the  ungodly,  saith  God:  why  dost  thou 
preach  my  laws,  and  takest  my  covenant  in  thy  mouth?' ' 
Because  truly  by  the  example  of  his  own  suffering  he 
often  gaineth  access  to  those  whom  by  the  learning  of 
his  discourse  he  cannot  move.  The  link  by  which  the 
clapper  is  joined  or  bound  unto  the  bell  is  moderation  : 
by  which,  namely,  by  the  authority  of  Scripture,  the 
tongue  of  the  preacher  who  wisheth  to  draw  men's  hearts 
is  ruled.^ 

7.  The  wood  of  the  frame  upon  which  the  bell  hangeth, 
doth  signify  the  wood  of  our  Lord's  Cross  :  which  is  on 
this  account  suspended  on  high,  because  the  Cross  is 
preached  by  the  ancient  Fathers.  The  pegs  by  which 
the  wooden  frame  is  joined  together  or  fastened,  are  the 
Oracles  of  the  Prophets.  The  iron  cramps  by  which  the 
bell  is  joined  with  the  frame,  denote  charity,  by  which 
the  preacher  being  joined  indissolubly  unto  the  Cross, 
doth  boast  and  say,  '  God  forbid  that  I  should  glory  save 
in  the  Cross  of  our  Lord  Jesus  Christ."-^     The  hammer 

"  I  Corinthians  ix,  27.  '  Psalm  I  {Deus  deoriim)^  16. 

>*  The  passage  is  very  unintelligible  in  the  original,  and  is  probabi}' 
corrupted  or  transposed. 

■•  Gal.    vi,   14.     Cavilla  is  thus  explained  by  Belethus.       Expl.  Divin. 


74  The  Syinbolism  of  Churches 

affixed  to  the  frame  by  which  the  bell  is  struck,  signifieth 
the  right  mind  of  the  preacher,  by  which  he  himself, 
holding  fast  to  the  Divine  commands,  doth  by  frequent 
striking  inculcate  the  same  on  the  ears  of  the  faithful. 

8.  The  rope  hanging  from  this,  by  which  the  bell  is 
struck,  is  humility,  or  the  life  of  the  preacher :  the  same 
rope  also  showeth  the  measure  of  our  own  life.  Besides 
these,  since  the  rope  hath  its  beginning  from  the  wood 
upon  which  the  bell  hangeth,  by  which  is  understood  our 
Lord's  Cross,  it  doth  thus  rightly  typify  Holy  Scripture 
which  doth  flow  down  from  the  wood  of  the  Holy  Cross. 
As  also  the  rope  is  composed  of  three  strands,  so  doth 
the  Scripture  consist  of  a  Trinity  :  namely,  of  history, 
allegory,  and  morality.  Whence,  the  rope  coming  down 
from  the  wooden  frame  into  the  hand  of  the  priest  is 
Scripture  descending  from  the  mystery  of  the  Cross  into 
the  mouth  of  the  preacher.  Again,  the  rope  reacheth 
unto  the  hands  by  which  it  is  grasped,  because  Scripture 
ought  to  proceed  unto  good  works.  Also  the  raising  and 
the  lowering  of  the  rope  in  ringing  doth  denote  that 
Holy  Scripture  speaketh  sometimes  of  high  matters, 
sometimes  of  low  :  or  that  the  preacher  speaketh  some- 
times lofty  things  for  the  sake  of  some,  and  sometimes 
condescendeth  for  the  sake  of  others  :  according  to  that 
saying  of  the  Apostle:  'Whether  we  exalt  ourselves  it  is 
for  God,  or  whether  we  humble  ourselves  it  is  for  you.'* 
Again,  the  priest  draweth  the  rope  downwards,  when  he 
descendeth  from  contemplation  unto  active  life :  but 
is  himself  drawn  upward  when  under  the  teaching  of 
Scripture  he  is  raised  in  contemplation.  Also  he  draweth 
it  downwards  when  he  understandeth  the  Scripture 
according  to  the  '  letter  which  killeth ' ;  he  is  drawn  up- 

Off.  xxiv.  Cavilla,  sic  enim  ferrum  illud  pensile  vocat,  quod  Grseci  rectius 
poTxXov  nominant,  cujus  pulsu  campana  sonum  reddit. 

*  This  appeals  to  be  a  reference  to  2  Cor.  v,  13. 


Of  Bells  75 

wards  when  he  expoundeth  the  same  according  to  the 
Spirit.  Again,  according  to  Gregory,  he  is  drawn  down- 
wards and  upwards  when  he  measureth  himself  in  Scrip- 
ture, namely,  how  much  he  still  lieth  in  the  depths  and 
how  much  he  advanceth  in  doing  good. 

Furthermore,  when  the  bell  doth  sound  from  the 
pulling  of  its  rope,  the  people  are  gathered  in  one  for  the 
exposition  of  Holy  Scripture,  the  preacher  is  heard,  and 
the  people  are  united  in  the  bond  of  faith  and  charity. 
Therefore  when  a  priest  acknowledgeth  unto  himself 
that  he  is  a  debtor  unto  preaching,  he  must  not  withdraw 
himself  from  calling  men  together  by  his  bells,  just  as 
also  the  sons  of  Aaron  did  sound  their  silver  trumpets. 
He  therefore  moveth  the  ropes  who  doth  of  his  office 
call  his  brethren  or  the  people  together. 

The  ring  (or  pully)  in  the  length  of  the  rope,  through 
which  in  many  places  the  rope  is  drawn,  is  Lhe  crown  of 
reward,  or  perseverance  unto  the  end,  or  else  is  Holy 
Scripture  itself  Moreover,  Savinianus,  Pope,  hath 
commanded  that  the  hours  of  the  day  should  be  struck 
in  churches. 

9.  And  note  that  bells  are  commonly  rung  for  the 
Divine  Offices  ^^  twelve  times  during  the  twelve  hours  of 

^"  The  reader  will  scarcely  need  reminding  that  the  day  is  canonically 
divided  into  two  parts  of  twelve  hours  each,  beginning'  at  six  o'clock 
respectively.  Prime  therefore  is  at  our  six  a.m.,  tierce  at  nine,  sexts  at 
twelve,  nones  at  three  p.m.,  vespers  at  six  p.m.,  and  compline  at  bedtime. 

Haec  sunt  septenis  propter  quae  psallimus  horis. 
Matutina  ligat  Christum,  qui  crimina  purgat  : 
Prima  replet  sputis  ;  causam  dat  Tertia  ^Nlortis  : 
Sexta  Cruci  nectit  :  latus  Ejus  Nona  bipertit  : 
Vesper  a  deponit  :  tumulo  Completa  reponit. 

Which  may  thus  be  translated  ; 

At  matins  bound  :  3.1  prime  revil'd  :  condemn'd  to  death  at  tierce: 
Nail'd  to  the  cross  at  sexts  :  at  nones  His  blessed  side  the)''  pierce  : 
They  take  him  down  at  vesper-XxdQ  ;  in  grave  at  compline  lay 
Who  thenceforth  bids  His  Church  to  keep  her  sevenfold  hours  alway. 

The  twelve  hours   of  the  nig-ht  are  divided   into  three  nocturns,  which 


J 6  The  Syuibolisin  of  Churches 

the  day  :  namely,  once  at  prime,  and  in  like  manner  once 
at  the  last  hour,  because  all  things  come  from  one  God, 
and  God  is  One,  All  in  All.  At  tierce  they  are  rung 
three  times,  for  the  second,  third,  and  fourth  hours  which 
are  then  chanted.  In  like  manner  three  times  at  sexts, 
for  the  fifth,  sixth,  and  seventh  hours.  Also  three  times 
at  nones  for  the  three  hours.  But  at  vespers,  which  is 
the  twelfth  hour,  not  one  only  but  many  times  are  they 
rung,  because  in  the  time  of  grace  the  preaching  of  the 
Apostles  was  multiplied.  Also  in  the  night  for  matins 
they  are  rung  often,  because  we  ought  often  to  call  out, 
'  Wake,  thou  that  sleepest,  and  arise  from  the  dead.'  ^^ 

lO.  Commonly  also  they  be  rung  three  times  at  noc- 
turns.     First  with  a  squilla  ^^  or  hand-bell,  which  by  its 

may  be  supposed  to  be  said  at  twelve,  two,  and  four,  and  are  immediately 
followed  by  lauds  at  five.  Nocturns  and  lauds  (together  called  matins), 
with  the  six  hours  above-mentioned,  make  the  seven  canonical  hours.  On 
this  subject  we  can  but  refer  our  readers  to  the  extremely  beautiful  fifth 
book  of  Durandus,  and  particularly  his  first  chapter,  in  which  all  the  preg- 
nant symbolism  of  the  canonical  hours  is  set  forth.  Hugo  de  Sancto 
Victore  has  briefly  touched  upon  the  same  in  the  third  chapter  of  the  In 
Speculum  Ecclesios,  but  nearly  the  whole  of  his  account  is  contained  in 
Durandus.  See  also  S.  Isidore  '  De  Eccles.  Offic'  lib,  I,  cap.  xix — 
xxiii ;  and  Belethus  whose  account  is  valuable  for  its  conciseness.  '  Ex- 
plic.  Divin.  Offic'     Caps,  xxi — xxix. 

The  twelve  ringings  mentioned  in  the  text  as  being  in  '  the  twelve  hours 
of  the  day^  are  thus  to  be  made  out.  At  prime,  one  ;  at  tierce,  three  ;  at 
sexts,  three  ;  at  nones,  three  ;  at  vespers,  one  (the  ringing  '  many  times  ' 
being  only  thus  accounted)  ;  and  at  the  last  hour,  one  ;  in  whole  twelve, 
Hugo  de  S.  Victor  has  a  passage  almost  identical  with  this.  'The  bells 
be  also  rung  twelve  times.  At  prime,  once,  and  again  at  the  last  hour 
once  ;  because  all  things  be  from  One  God,  and  the  Same  will  be  All  in 
All.  But  at  tierce,  three  times  for  the  second,  third,  and  fourth  hours  ; 
and  so  at  sexts,  for  three  hours,  namely,  the  seventh,  eighth,  and  ninth  ; 
but  at  vespers  many  times,  because  in  the  time  of  grace  the  preaching  of 
the  Apostles  was  multiplied.  Also  at  matins  oftentimes,  because  we 
should  often  exclaim,  'Arise,  thou  that  sleepest.'  It  will  be  observed  that 
this  passage  is  corrupt,  nones  being  omitted,  and  its  three  hours  given  to 
sexts.  Matins  also,  as  in  the  text,  are  belonging  to  the  twelve  hours  of  the 
mght. 

"  Eph,  V,  14. 

1'-  Squilla  is  properly  a  sea  onion.  We  conceive  that  the  sort  of  a  bell 
here  meant  is  a  kind  of  hand-bell,  formed  out  of  a  hollow  ball  of  metal, 
furnished  with  a  slit  for  the  sound,  and  with  a  loose  pellet  inside.  This 
answers  to  the  squilla  in  shape  and  utters  a  very  shrill  sound.     We  find 


Of  Bells  yy 

sharp  sound  signifieth  Paul  preaching  acutely.  The 
second  ringing  signifieth  Barnabus  joined  to  his  company. 
The  third  intimateth  that,  when  the  'Jews  put  from  them 
the  word  of  God,  the  Apostles  turned  themselves  to  the 
Gentiles,'  whom  also  they  instructed  in  the  faith  of  the 
Trinity  by  the  doctrine  of  the  four  Evangelists.  Whence 
also  some  do  use,  four  peals. 

1 1.  And  note  that  there  be  six  kinds  of  bells  which  be 
used  in  the  church  ;  namely,  the  squilla,  the  cynibaluin, 
the  nola,  the  noliila  (or  double  canipana),  the  signinn 
[and  the  cainpand].  The  squilla  is  rung  in  the  triclinium, 
that  is,  in  the  refectory  ;  the  cymbalum  in  the  cloister  ; 
the  nola  in  the  choir  ;  the  nolula  or  double  campana  in 
the  clock,  the  campana  in  the  campanile,  the  signum  in 
the  tower.  Either  of  these,  however,  may  be  called 
generally  a  bell.  And  these  be  known  by  diverse  names, 
because  the  preachers  signified  thereby  be  necessary  for 
diverse  ends. 

12.  During  the  whole  Septuagesima,  in  the  which 
Quadragesima  [or  Lent]  is  contained,  on  common  days 
the  bells  be  not  chanted,  nor  chimed,  but  tolled,  that  is 
rung  singly,  at  the  hours  of  the  day,  or  at  matins.^^  In 
well-ordered  churches,  they  be  struck  twice  at  prime  ; 
first  to  call  unto  prayer,  secondly  to  begin  :  three  times 
at  tierce,  according  to  the  number  of  hours  then  struck, 

below  that  it  was  used  chiefly  in  the  refectory.  So  in  a  note  to  Martener 
vol  iv,  p.  32,  we  read  'ad  gratiarum  actionem  Sacrista  sciliam  (the  other 
form  of  squillam)  pulsabat.  Cons.  S.  Benigni,  cap.  9.  Fratribus  exeunti- 
bus  de  prandio  sive  de  coena  sciliam  pulsare  non  negligat  Hebdomadarius 
Sacrista.' 

'^  It  is  to  be  remarked  that  throughout  this  chapter  there  is  no  allusion 
to  ringing  the  bells  by  raising  them  and  causing  them  to  revolve  on  axes 
as  practised  in  England.  This  and  the  beautiful  science  of  bell-ringing 
consequent  on  it  are  peculiar  to  ourselves.  The  method  of  sounding  the 
bells  here  understood  is  by  a  hammer  acting  on  the  rim,  or  by  pulling  tl;e 
c'apper,  as  is  used  with  us  for  chimes,  and  where  the  bell  frame  is  weak. 
This  accounts  for  the  much  larger  bells  which  are  found  abroad,  and  which 
were  never  meant  to  be  poised  and  swung.  Owing  to  the  above  differ- 
ence between  the  Continental  and  English  methods  of  bell-ringing,  ii   is 

O 


y^  The  Syuibolisui  of  Churches 

as  was  said  above ;  once  to  call  to  prayer,  twice  to 
assemble  them  together,  thrice  to  begin.  In  like  manner 
it  is  done  at  sexts  and  nones.  But  for  matins  the  same 
bells  are  rung  and  in  the  same  order.  For  a  mass  or  for 
vespers  only  two  bells  be  rung.  But  in  smaller  churches 
they  simply  ring  the  bells  as  aforesaid,  and  this  on  the 
common  days.  But  on  Sundays  and  holy  days,  they 
chime  them,  as  at  other  times.  For  because  preachers 
who  be  figured  by  bells,  do  the  more  abound  in  a  season 
of  grace,  and  '  are  instant  in  season,'  therefore  on 
festivals  which  pertain  to  grace,  the  bells  do  sound  more 
pressingly  and  are  rung  for  a  longer  time,  to  arouse  those 
'  that  sleep  and  be  drunken,'  lest  they  sleep  beyond 
measure.  But  what  is  signified  by  the  ringing  of  bells 
when  the  Te  Deum  is  chanted  we  shall  speak  hereafter.^* 
13.  Moreover,  the  bells  ought  to  be  rung  when  anyone 

not  easy  to  express  the  difference  between  simpidsare^  compulsare^  and 
depiilsare. 

Depukaye  is  to  ring  by  tying  a  rope  to  the  clapper  of  a  bell,  and  pulling 
the  rope  to  and  fro  :  we  have  accordingly  translated  it,  to  chant  a  bell. 

Sivipuhare  is  to  ring  by  tying  a  rope  to  the  hammer,  and  pulling  it  back  ; 
this  we  have  translated  to  toll.  Tolling  is  of  course  performed  by  swinging 
the  bell  round  :  but  as  there  is  no  English  word  which  ex'pr ess&s  simpulsare, 
we  thought  it  better  to  use  an  old  term  in  a  new  sense,  than  to  coin  a  new 
one. 

Compulsare  is  to  do  to  several  bells  what  depulsare  is  to  do  to  one  :  and 
we  have  translated  it  to  chime. 

Ptdsare  we  have  translated  to  ring. 

It  may  be  worthy  of  remark,  how  completely  the  ringing  of  the  bells  is 
here  considered  a  part  of  the  priest's  office. 

^^  In  Book  V,  chapter  iii,  '•of  Nocturns^''  Durandus  says,  'When 
the  nocturns  be  finished,  the  bells  be  rung  and  the  Te  De7im  laudamits  is 
chanted  with  uplift  voice,  to  denote  that  the  Church  doth  openly  and 
wonderfully  laud  God  in  the  time  of  grace,  and  to  show  that  if  by  good 
works  we  answer  rightly  to  holy  doctrine,  we  shall  attain  to  singing  heavenly 
praises  in  concert  with  the  angels.  The  chant  also  is  then  made  with  a 
loud  voice,  to  signify  the  joy  of  the  woman  at  finding  the  lost  'piece  of 
silver.'  And  the  versicle  Day  by  day  we  magnify  Thee^  and  the  following, 
be  chanted  still  more  loudly  to  set  forth  the  gratulations  of  the  neighbours 
over  the  finding  of  the  piece  of  silver  :  and  the  ringing  of  the  bells 
representeth  the  calling  together  of  the  neighbours.  In  some  churches  also 
the  candles  be  lighted,  because  the  woman  also  '  lighted  a  candle  and 
sought  diligently  till  she  found  it.'  This  also  signifieth  that  the  Church 
Catholic  is  drawn  by  Christ  out  of  hell.     And  the  hymn  itself  representeth 


Of  Bells  79 


dying,  that  the  people  hearing  this  may  pray  for  him 


15 


IS 

For  a  woman  indeed  they  ring  twice,  because  she  first 
caused  the  bitterness  of  death  :  for  she  first  ahenated 
mankind  from  God  ;  wherefore  the  second  day  had  no 
benediction.^*^  But  for  a  man  they  ring  three  times,  be- 
cause the  Trinity  was  first  shown  in  man.  For  Adam  was 
first  formed  from  the  earth,  then  the  woman  from  Adam, 
afterwards  was  man  created  from  both,  and  so  there  is 
therein  a  trinity.  But  if  the  dying  man  be  an  ecclesiastic, 
they  toll  so  man}^  times  as  he  hath  received  orders. 
And  at  the  last  time  they  ought  to  chime,  that  so  the 

the  future  joy  and  gladness,  which  the  Church  resting  from  her  labours 
shall  attain  in  the  day  of  judgment.'  Hugo  de  S.  Victore,  and  Belethus 
agree  as  to  this  ringing  of  the  bells  at  matins  :  a  practice  of  which  perhaps 
we  ma)'^  find  the  shadow  in  our  own  use  in  many  places  of  ringing  the  bells 
at  eight  o'clock  on  Sunday  mornings,  to  which  day  our  services  are 
now  chiefly  confined. 

'^  For  an  account  of  the  '  passing-bell,*  and  the  authority  for  its  right 
use  among  ourselves,  the  reader  is  referred  to  Bp.  Montague's  'Articles  of 
Inquiry.'  Camb.  1841,  pp.  76,  116.  It  is  to  be  observed  that  the  bells 
are  here  said  to  be  rung,  not  tolled^  as  is  generally  the  case  now.  Many 
will  remember  a  beautiful  passage  upon  this  custom  in  one  of  the  Rev.  F. 
E.  Paget's  '  Tales  of  the  Village.'  The  practice  of  their  distinguishing  the 
sex  of  the  dying  person  is  still  in  most  places  retained. 

^^  '  Wherefore  the  second  day  had  no  benediction.^  It  will  be  observed  that 
of  this  day  only  it  is  not  said  expressly  that  'God  saw  that  it  was  good.' 
We  give  a  chapter  of  Hugo  S.  Victore  upon  this  question 

'  But  it  is  admirable  wherefore  God  did  not  see  the  works  of  the  second 
day  that  they  were  good  :  since  in  each  other  day  He  is  said  to  have  seen 
them,  and  that  they  were  good.  For  either  it  was  not  His  work,  and  so  not 
good  ;  or  if  it  were  His  work,  it  was  good.  But  if  it  was  good,  it  was  also 
His  work  :  and  then  He  saw  it  was  good,  Who  could  not  be  ignorant  what 
it  was,  whether  good  or  bad.  Wherefore  then  is  it  not  said  here  as  else- 
where "  God  saw  that  it  was  good  "  ?  For  if  this  be  said  elsewhere  only 
because  the  work  was  made,  why  ought  it  not  also  to  be  said  here  since  it  was 
made  ?  Perhaps  because  dual'is  the  sign  of  division  ;  since  it  first  recedeth 
from  unity  :  and  so  here  we  perceive  some  sacrament.  Thus  the  works  of 
the  second  day  be  not  praised,  not  because  they  were  not  good,  but 
because  they  were  signs  of  evil.  For  God  made  His  first  works  "and 
behold  they  were  all  very  good  :  "  in  the  which  neither  was  corruption 
present,  nor  perfection  absent.  But  afterwards  cometh  the  devil  and  man, 
and  they  also  made  their  works  :  and  these  second  works  came  after  the 
first ;  the  evil  after  the  good  :  and  God  was  unwilling  to  behold  these  works 
because  they  were  evil  ;  but  beholding  them  by  His  wisdom,  He  dis- 
approved them  by  his  judgment.'  '  De  Sacramentis,'  Lib.  i,  Pars  I,  cap.  xx. 
S.  Isodore  (Sentent.  I,  xx  de  Mundo)  does  not  allude  to  this,  nor  S. 
Augustin  upon  Genesis. 


8o  The  Symbolism  of  CJiuixJies 

people  may  know  for  whom  they  have  to  pray.  The  bells 
ought  also  to  be  chimed  when  the  corpse  is  brought  to  the 
church,  and  when  carried  out  from  the  church  to  the  grave. 

14.  Also  bells  be  rung  at  processions,  that  the  evil 
spirits  may  hear  them  and  flee,  as  shall  be  said  here- 
after.^^ For  they  do  fear  when  the  trumpets  of  the 
Church  Militant,  that  is  the  bells,  be  heard,  like  as  a 
tyrant  doth  fear  when  he  heareth  on  his  own  land  the 
trumpets  of  any  potent  king  his  foe. 

15.  And  this  is  the  reason  also  why  the  Church,  when 
she  seeth  a  tempest  to  arise,  doth  ring  the  bells;  namely, 
that  the  devils  hearing  the  trumpets  of  the  Eternal 
King,  which  be  the  bells,  may  flee  away  through  fear 
and  cease  from  raising  the  storm;  and  that  the  faithful 
also  may  be  admonished  at  the  ringing  of  the  bells  and 
be  provoked  to  be  urgent  in  prayer  for  the  instant  danger.^^ 

But  for  three  days  before  Easter  the  bells  be  silent,  as 
shall  be  said  hereafter.^^  Also  the  bells  be  silent  in 
time  of  an  interdict,  because  often  for  the  fault  of  those 
put  under  them  the  tongue  of  the  preachers  is  hindered; 
according  to  that  of  the  Prophet,  'I  will  make  thy  tongue 
cleave  to  the  roof  of  thy  mouth,  for  they  are  a  rebellious 
house ';  ^°  that  is,  for  the  people  are  disobedient. 

The  Church  also  hath  organs,  of  which  we  shall  speak 
hereafter.^^ 

'^  '  The  bells  be  rung-  in  processions.  For  as  an  earthly  monarch  hath 
in  his  army  royal  insig^nia,  namely  trumpets  and  banners  ;  so  Christ  the 
Eternal  King  hath  in  His  Church  Militant  bells  for  trumpets,  and  crosses 
for  banners.  Thus  the  ringing  of  the  bells  doth  signify  the  prophets,  who 
foretold  the  advent  of  Christ.'  Durandus,  book  iv,  chapter  6,  '  Of  the 
priest's  approach  to  the  altars,'  ^ec.  19.  The  same  idea  is  applied  by 
Belethus  to  the  matin  bells  in  his  24th  chapter. 

'**  See  note  i  to  this  chapter.         '■'  See  Appendix.        -"  Ezekiel  iii,  26. 

"'  Durandus,  in  his  fourth  book,  chapter  xxxiv,  '  Of  the  Sanctus^'  says, 
'  Moreover  in  this  conceit  of  angels  and  men,  the  organs  do  from  time  to 
time  add  their  harmony:  the  which  was  introduced  by  David  and  Solomon, 
who  did  cause  hymns  to  be  sung  at  the  sacrifice  of  the  Lord,  with  the 
concert  of  organs  and  other  instruments  of  music,  and  the  people  also  to 
join  in  chorus.' 


CHAPTER  V 

OF  CEMETERIES  AND  OTHER  PLACES,  SACRED  AND 
RELIGIOUS 

Holiness  of  Places  ;  its  Origin — Difference  between  Sacred,  Holy,  and 
Religious — Different  Names  for  Cemetery — First  use  of  Cemeteries — 
Who  are  not  to  be  Buried  in  the  Church — Ancient  Method  of  Burial 
— Who  are  to  be  Buried  in  a  Cemetery. 

I.  Now  we  will  Speak  of  cemeteries  and  other  sacred  and 
religious  places.  Of  consecrated  places,  some  be  appro- 
priated to  human  necessity,  others  to  prayers.  Those  of 
the  first  sort  be  a  xenodocJiiicm  or  xenostoriuni,  which  is 
the  same  :  a  vasocJioniuni,  a  gerontocouiiiiin,  an  oi'phanoti-o- 
phiiLin,  a  brephotrophiuin.  For  holy  fathers  and  religious 
princes  have  founded  places  of  this  kind,  where  the  poor, 
the  pilgrims,  old  men,  orphans,  infants,  men  past  work, 
the  halt,  the  weak,  and  the  wounded  should  be  received 
and  attended.  And  note  that  geronta  in  Greek  is  the 
same  as  senex  in  Latin. 

But  of  places  appropriated  to  prayer,  there  be  that  are 
sacred,  there  be  that  are  Jioly,  and  there  be  that  are 
religious. 

2.  Sacred  be  they  which  by  the  hands  of  the  bishop 
have  duly  been  sanctified  and  set  apart  to  the  Lord,  and 
which  be  called  by  various  names,  as  hath  been  said  in 
the   section    on    Churches.     Holy   be   they   which   have 


82  The  Symbolism  of  Churches 

immunity  or  privilege  :  and  be  set  apart  for  the  servitors 
or  ministers  of  the  Church,  concerning  which,  under  threat 
of  condign  punishment,  either  by  the  canon  law  or  by 
special  privilege,  it  is  ordained  that  no  man  shall  presume 
to  violate  them.  Such  be  the  courts  of  churches,  and  in 
some  places  the  cloisters,  within  which  be  the  houses  of 
the  canons.  To  which  when  criminals  of  whatever  kind 
betake  themselves  they  have  safety.  And  so  according 
to  the  statutes  of  the  civil  law  be  the  gates  and  theatres 
of  cities. 

3.  Religious  places  be  they  where  the  entire  body  of  a 
man,  or  at  least  the  head  is  buried  :  because  no  man  can 
have  two  sepulchres.  But  the  body  or  any  member 
without  the  head  doth  not  make  the  place  wherein  it  is 
buried  religious.  But  according  to  the  civil  law  the  corpse 
of  a  Jew,  or  paynim,  or  unbaptised  infant  maketh  the 
place  of  its  sepulchre  religious  :  yet  by  the  Christian 
religion  and  the  canonical  doctrine  the  body  of  a 
Christian  alone  maketh  it  so.  And  note  that  whatever 
is  sacred  is  religious ;  but  the  contrary  holdeth  not. 
But  the  afore-named  religious  place  hath  divers  appel- 
lations :  such  be  cemetery,  polyandrum,  or  andropolis 
(which  is  the  same  thing),  sepulchrum,  mausoleum 
(which  is  also  the  same),  dormitorium,  tumulus, 
monumentum,  ergastulum,  pyramid,  sarcophagus,  bustum, 
urna,  spelunca. 

4.  Cemetery  hath  its  name  from  cimen  which  is  sweet, 
and  sterion,  which  is  a  station  :  for  there  the  bones  of  the 
departed  rest  sweetly,  and  expect  the  advent  of  their 
Saviour.  Or  because  there  be  therein  cimices,  that  is 
reptiles  of  intolerable  odour. 

5.  Poliantrum,  from  pollutum  antrum,  on  account  of 
the  carcases  of  men  therein  buried.  Ox  poliantrum  signi- 
fieth  a  multitude  of  men,  from  polus,  which  is  a  plurality, 
and  andros,  which  is  a  man  ;  and  therefore  a  cemetery  is 


Of  Cemeteries,  Sacred  and  Religious  83 

so   called  on   account   of  the    number   of  men    therein 
buried.' 1 


11.  Cemeteries  are  said  to  have  their  beginnin<^  from 
Abraham,  who  bought  a  field  from  Hebron  :  in  which 
was  a  double  cave,^  where  he  and  Sarah  were  buried  : 
there  also  Isaac  and  Jacob  were  buried  :  there  also 
Adam  and  Eve.^  Therefore  there  was  a  double  cave 
there  :  since  they  who  buried  therein  were  placed  side 
by  side,  every  man  and  his  wife  ;  or  the  men  in  the  one, 
and  their  wives  in  the  other  :  or  because  everyone  there 
interred  had  a  double  cave,  after  the  fashion  of  a  chair. 
Whence  saith  Hierome,  Three  patriarchs  are  buried  in  the 
city  Hebron,  with  their  three  wives.  But  they  were 
buried  as  it  were  in  a  sitting  posture  :  the  upper  part  of 
the  cave  held  the  trunk  from  the  loins  :  the  lower  the 
thighs  and  legs. 

12.  But  all  men  ought  not  to  be  buried  promiscuously 

^  It  has  been  thought  right  to  give  a  few  of  the  bishop's  derivations, 
lest  his  translators  should  be  accused  of  concealing  a  circumstance  which 
may  weaken,  with  some,  his  testimony  on  other  points  (though,  as  we  have 
before  shown,  most  unjustly)  :  it  has  not,  however,  been  thought  necessary 
to  follow  him  through  all  his  names  of  a  cemetery  :  since  to  do  so  would  be 
a  mere  waste  of  the  reader's  time. 

-  Genesis  xxiii,  9  :  '  We  take  this  word  Machpelah  for  a  proper  name, 
as  many  others  do  :  but  the  Talmudists  generally  think  it  to  have  been  a 
double  cave,  as  the  Ixx  also,  with  the  vulgar  Latin,  understand  it.  Yet 
they  cannot  agree  in  what  sense  it  was  so  :  whether  they  went  through  one 
cave  into  another,  or  there  was  one  above  the  other.' — Bishop   Patrick,  s.l. 

3  One  might  almost  have  thought  that  this  is  a  false  reading  for  Leah 
and  Rebecca.  For  the  common  tradition  was  that  Adam  and  Eve  were 
buried  in  Mount  Calvary  :  so  that  where  the  first  Adam  fell  before  death, 
the  second  Adam  triumphed  over  death.  And  the  bishop  speaks  below  of 
three  patriarchs,  and  their  three  wives  buried  in  Machpelah  :  which  is  at 
variance  with  the  text  as  it  stands  :  but  would  agree  with  the  proposed 
emendation. 

Yet  S.  Isidore  says,  '  De  morte  Abrahae,'  fol.  295  :  '  Sepultusque  est  in 
spelunca  duplici;  in  cujus  interiore  parte  Adam  esse  positum  traditio 
Hebrseorum  testatur.'  S.  Victor  upon  Spelunca  duplex  :  '  Domus  qucedam 
fuit  subterranea,  in  qua  erat  solarium,  et  multi  fuerant  sepulti,  in  ea  et 
diversis  foveis  et  subter  et  supra  ; '  and  in  another  place,  'Spelunca  in  qua 
est  sepulta  spiritualem  designat  vitam,  quae  est  occulta  :  quae  recte  duplex 
vocatur  ;  propter  bonam  actionem  et  contemplationem.' 


84  The  Syjiibolisni  of  Churches 

in  the  church  :'  for  it  seemeth  that  that  place  of  sepulchre 
profiteth  not.  Lucifer  was  thrown  down  from  Heaven, 
and  Adam  cast  out  of  Paradise;  and  what  places  be 
better  than  these  ?  Also  Joab  was  slain  in  the  Taber- 
nacle, and  Job  triumphed  in  the  dunghill.  Nay  rather, 
it  is  to  his  hurt  if  a  man  unworthy  or  a  sinner  be  buried 
in  a  church.  We  read  in  the  '  Dialogues '  of  Blessed 
Gregory,  book  the  fourth,  chapter  the  fifty-sixth,  that 
when  a  certain  man  of  notorious  wickedness  ^  had  been 
buried  in  the  church  of  S.  Faustinus  at  Brescia,  in  the 
same  night  Blessed  Faustinus  appeared  to  the  warden 
of  the  church,  saying,  Speak  unto  the  bishop  that  he  cast 
out  the  body;  otherwise  he  shall  die  in  thirty  days. 
Now  the  warden  feared  to  tell  the  thing  to  the  bishop  : 
and  the  bishop  on  the  thirtieth  day  suddenly  departed 
out  of  this  life.  It  is  also  written  in  the  same  book, 
chapter  the  fifty-seventh,  that  another  wicked  man  was 
buried  in  a  church,  and  that  afterwards  his  body  was 
found  outside  the  church,  the  cerecloths  remaining  in 
their  own  place.  And  Austin  says,  they  who  are  guilty 
of  notorious  sins,  if  they  be  buried  in  the  church  by  their 
own  desire,  shall  be  judged  for  their  presumption  ;  for 
the  sacredness  of  the  place  doth  not  free  those  whom  the 
accusation  of  temerity  condemns. 

No  body,  therefore,  ought  to  be  buried  in  a  church,  or 
near  an  altar,  where  the  Body  and  Blood  of  our  Lord  are 
made,  except  the  bodies  of  holy  fathers,  who  be  called 
patrons,  that  is  defenders,  who  defend  the  whole  country 
with  their  merits,  and  bishops,  and  abbots,  and  worthy 
presbyters,  and  laymen  of  eminent  sanctity.  But  all 
ought  to  be  buried  about  the  church,  or  in  the  court  of 
the  cloisters,  or  in   the  porch  :  or  in  the  exedroe   and 

^  A  similar  story  has  been  parodied  in  the  '  Ingoldsby  Legends '  :  a 
work  which  for  irreverence  and  profanity  has  hardly  an  equal.  Disgraceful 
as  it  would  be  to  any  author,  it  is  trebly  so,  if  (as  it  is  said)  that  author  is 
a  clergyman. 


Of  Cemeteries,  Sacred  and  Religious  85 

apses  which  are  joined  to  the  church,  or  in  the  cemetery. 
Some  also  say  that  a  space  of  thirty  feet  round  the 
church  ought  to  be  set  apart  for  that  purpose.  But 
others  say  that  the  space  enclosed  by  the  circuit  which 
the  bishop  makes  around  the  church  must  suffice  for 
this.  S.  Augustine  saith  in  his  book  '  On  the  Care  of  the 
Dead,'  towards  the  end,  that  to  be  buried  near  the  tombs 
of  martyrs  advantageth  the  dead  in  this,  that  by  com- 
mending him  to  the  guardianship  of  the  martyrs,  the 
earnestness  of  our  supplication  for  him  may  be  increased. 

13.  Of  old  time  men  were  buried  in  their  own  houses  : 
but  on  account  of  the  stench  thereby  engendered,  it  was 
decreed  that  they  should  be  buried  without  the  city,  and 
certain  places  should  be  set  apart  by  sanctification  for  that 
purpose.  But  noblemen  were  buried  in  mountains,  both 
in  the  middle  of  them  and  at  the  foot :  and  also  under 
mounds  raised  of  their  own  expense.^  Buc  if  anyone 
be  slain  in  besieging  a  town,  where  there  is  no  cemetery, 
let  him  be  buried  where  he  can.  But  if  a  merchantman 
or  pilgrim  die  by  sea,  and  any  inhabited  land  be  near,  let 
him  be  buried  in  it  :  but  if  no  port  be  near,  let  him  be 
buried  in  some  island.  If,  however,  land  cannot  be  seen, 
let  a  little  house  of  timbers  (if  they  can  be  had)  be 
made  for  him,  and  let  him  be  cast  into  the  sea. 

14.  In  a  Christian  cemetery  none  may  be  buried  but  a 
baptised  Christian  :  nor  yet  every  such  an  one  neither  : 
one,  namely,  slain  in  the  act  of  sin,  if  it  be  mortal  sin, 
as  if  he  were  slain  in  adultery,  or  theft,  or  some  forbidden 
amusement.  And  also  where  a  man  is  found  dead,  there 
let  him  be  buried,  on  account  of  the  doubtful  cause  of 
his  death.  But  if  anyone  dieth  suddenly  in  games 
accustomably  used,  as  the  game  of  ball,  he  may  be  buried 

^  Sub  propriis  podiis.  For  some  account  of  the  curious  word  podium^ 
whence  peiu  or  pue  is  derived,  see  the  Cambridge  Camden  Society's 
'  History  of  Pews  '  (or  the  '  Supplement,'  pp.  6,  7). 


86     -  The  Syinbolism  of  Churches 

in  the  cemetery,  because  it  was  not  his  desire  to  injure 
anyone :  but  because  he  was  occupied  in  worldly 
matters,  some  say  that  he  ought  to  be  buried  without 
psalms  and  the  other  obsequies  of  the  dead.  But  if  any- 
one attacking  another  in  a  strife  or  tumult  dieth 
impenitent,  and  hath  not  sought  the  priest,  he  ought 
not,  as  some  say,  to  be  buried  in  the  cemetery  :  nor  yet 
he  who  hath  committed  suicide.  But  if  anyone  dieth, 
not  from  any  manifest  cause,  but  from  the  visitation  of 
God  alone,  he  can  be  buried  in  a  cemetery.  For  the 
just  man,  in  what  hour  soever  he  dieth,  is  saved.  The 
rather  if  he  were  following  some  lawful  occupation. 
To  defenders  of  justice  and  those  who  are  engaged  in 
a  pious  fight,  the  cemetery  and  the  office  of  burial  are 
freely  conceded  :  yet  they  who  come  to  a  violent  death 
are  not  borne  into  the  church,  lest  the  pavement  be 
polluted  with  blood.  But  if  anyone  returning  from  any 
place  of  fornication  be  slain  in  the  way,  or  be  slain 
anywhere,  where  by  unforeseen  case,  he  hath  tarried,  he 
is  not  to  be  buried  in  the  common  cemetery  ;  and  this  if 
it  can  be  proved,  by  evidence  sufficient  for  a  court  of  law, 
that  he  had  not  confessed  after  the  act  of  fornication  nor 
was  contrite  :  otherwise  he  ought  to  be  buried. 

15.  Again,  a  woman  who  dieth  in  child-birth  ought 
not  to  be  carried  into  the  church,  as  some  say,  but  her 
obsequies  must  be  said  without  the  church,  to  which  I 
agree  not :  otherwise  it  would  be  as  if  she  died  in  fault. 
Whence  she  may  allowably  be  borne  into  the  church. 

16.  But  stillborn  and  unbaptised  children  are  to  be 
buried  without  the  cemetery.  Some  say,  however,  that 
they  should  be  buried  with  the  mother  as  being  a  part  of 
her  body. 

17.  A  man  and  wife  are  to  be  buried  in  the  same 
sepulchre,  after  the  example  of  Abraham  and  Sarah 
(unless  a  wish  be  specially  expressed  to  the  contrary). 


Of  Cemeteries,  Saa-ed  and  Religious  87 

Whence  also  Tobias  commanded  his  son,  that  when  his 
mother  had  accompHshed  her  days,  he  should  bury  her 
in  the  same  grave  with  himself.^  Also  everyone  is  to  be 
buried  in  the  sepulchre  of  his  fathers,  unless  from  a 
principle  of  devotion  he  hath  chosen  another  sepulchre. 
But  it  was  decreed  in  the  Moguntine  Council,  that  they 
who  have  paid  the  extreme  penalty  for  their  crimes,  if 
they  have  confessed,  or  have  desired  to  confess  and 
have  communicated,  may  be  buried  in  the  cemetery,  and 
the  Mass  and  oblations  may  be  offered  for  them.  How 
the  human  body  is  to  be  buried,  shall  be  said  under  the 
section  of  the  Office  for  the  Dead. 

'■  Tobit  xiv,  10 


CHAPTER  VI 

OF  THE  DEDICATION  OF  A  CHURCH 

Rise  of  the  Dedication  of  Ciiurches — By  whom  Performed — Particulars  of 
Consecration — The  Twelve  Crosses — Banners — Dedication — Re-con- 
secration Considered — Reconciliation — In  what  Cases — Of  Scandals 
— Reconciliation  of  Cemeteries. 

I.  Twice  in  the  former  part  of  this  treatise  we  have 
described  the  material  church  and  the  altar;  it  followeth 
that  we  must  add  something  about  their  dedication  : 
stating, 

I.  Whence   the  consecration   of  churches   hath   its 
origin. 
II.  At  whose  hands  a  church  is  consecrated. 

III.  For  what  reason. 

IV.  In  what  form  ;  and  what  is  signified,  as  well  by 
the  dedication  itself,  as  by  each  of  the  ceremonies 
observed  therein. 

Of  the  offices  for  the  festival  of  the  dedication  of  a 
church  we  shall  speak  in  the  seventh  book.^ 

2.  We  have  first  to  state  whence  the  dedication  of 
churches  hath  had  its  rise.  Upon  which,  note  that  under 
the  teaching  of  the  Lord,  Moses  made  the  tabernacle, 
and  consecrated  it  together  with  its  table  of  show-bread, 
and  altar,  and  brazen  vessels,  and  utensils  for  performing 

'  Appendix  H. 


Of  the  Dedication  of  a  Church  89 

the  divine  worship.  And  these  he  not  only  consecrated 
with  prayers  to  God,  but  also  anointed,  at  the  command 
of  the  Lord,  with  sacred  oil.  For^  we  read  that  the 
Lord  taught  Moses  to  prepare  a  chrism,  with  which  to 
anoint  the  tabernacle  and  the  ark  of  the  testimony  at  the 
time  of  their  dedication.  Solomon  also  the  son  of  David, 
at  the  command  of  the  Lord,  completed  the  temple  and 
its  altar,  and  consecrated  what  was  still  necessary  for  the 
performance  of  the  divine  worship ;  as  it  is  written  in  the 
third  book  of  Kings.^  Nebuchadnezzar  the  king  also 
summoned  all  his  satraps,  chief  men,  and  governors  to 
the  dedication  of  the  golden  image  which  he  had  made."* 
The  Jews  therefore,  as  we  read  in  Burchardus,^  used  to 
have  the  places  in  which  they  sacrificed  to  the  Lord 
consecrated  by  divine  petitions,  nor  used  they  to  offer 
gifts  to  God  in  any  places  but  such  as  were  dedicated 
unto  Him.  If  then  they  who  were  in  bondage  to  the 
shadow  of  the  Law  used  to  do  this,  how  much  the  more 
ought  we,  to  whom  the  truth  hath  been  made  manifest — 
'  grace  and  truth  came  by  Jesus  Christ '  ^ — to  build 
temples  to  the  Lord,  and  adorn  them  as  best  we  may, 
and  devoutly  and  solemnly  consecrate  (according  to  the 
institution  of  Pope  Felix  III)' by  divine  prayers  and 
holy  unctions  both  them  and  their  altars  and  vessels, 
and  vestments  also,  and  other  utensils  for  fulfilling  the 
divine  service  ? 

Again,  when  once  in  Syria,  in  the  city  of  Baruth,  the 
Jews  had  trampled  underfoot  an  image  of  the  Crucified, 

-  Exodus  XXX,  23-34.  ^  I  Kings  iii,  6.  ^  Daniel  iii,  2. 

^  Book  iii,  ch.  i.  ^  S.  John  i,  17. 

'  '  The  solemnities  of  the  consecration  of  churches  and  of  priests  ought 
to  be  celebrated  year  by  year,  after  the  example  of  our  Lord  Himself,  Who 
at  the  feast  of  the  Dedication  of  the  Temple  did  set  us  a  pattern  of  this  in 
that  He  celebrated  this  festival  with  the  rest  of  the  people  ;  as  it  is  written 
in  S.  John,  "And  it  was  at  Jerusalem  the  feast  of  the  Dedication,  and  it 
was  winter,  and  Jesus  walked  in  the  Temple  in  Solomon's  porch."  Felix 
Papa  in  '  Epist.  ad  Episc.  per  divers,  provincias,'  cap.  i. 


go  TJie  Symbolism  of  Churches 

and  had  pierced  its  side,  there  soon  came  forth  therefrom 
blood  and  water.  But  the  Jews  marvelled  at  this  spec- 
tacle, and  their  sick  when  anointed  with  this  blood  were 
freed  from  all  their  infirmities  :  by  reason  of  which  all, 
having  received  the  faith  of  Christ,  were  baptised,  and 
proceeded  to  consecrate  their  synagogues  into  churches. 
And  hence  hath  grown  the  custom  that  churches  should 
be  consecrated,  whereas  before  this  altars  alone  used  to 
be  consecrated.  On  account  of  this  miracle  also  the 
Church  ordained  that  a  memorial  of  the  Lord's  Passion 
should  be  made  on  the  fifth  day  before  the  Calends  of 
December :  and  for  the  same  reason  the  church  was 
consecrated  to  the  honour  of  the  Saviour,  in  which  a 
vessel  containing  some  of  the  blood  is  preserved,  and  a 
solemn  festival  is  celebrated  on  that  day.^ 

3.  Secondly,  it  is  to  be  noted  that  a  bishop  alone  can 
dedicate  churches  and  altars  :  since  he  beareth  the  image 
and  figure  of  the  Chief  Bishop,  Christ,  dedicating  spiri- 
tually, without  Whom  we  can  do  nothing  stable  in  the 
Church  :  whence  He  hath  Himself  said, '  Without  Me  ye 
can  do  nothing ' ;  ^  and  the  Psalm  saith,  '  Unless  the 
Lord  build  the  house  their  labour  is  but  lost  that  build 
it  :  ^^  hence  the  Council  of  Carthage  prohibiteth  a  priest 
from  doing  this,  nor  can  this  office  be  deputed  to  any- 
one of  an  inferior  order. 

4.  Further,  as  the  Sacred  Canons  instruct  us,  a  church 
must  not  be  dedicated,  unless  it  be  first  endowed,  and 
that  from  goods  lawfully  acquired.  For  we  read  how 
when  a  certain  bishop  was  consecrating  a  church  built 
out  of  the  fruits  of  usury  and  pillage,  he  saw  behind  the 
altar  the  devil  in  a  pontifical  vestment,  standing  in  the 
bishop's  throne  :  who  said  unto  the  bishop.  Cease  from 

**  The   editors   have    not   been  able  to  find  any  other  account  of  this 
legend. 

^  5.  John  xvii,  5.  '"  Psalm  cxxvii  {Nisi  Dotninus),  I. 


Of  the  Dedication  of  a  CJiiirck  91 

consecrating  the  church  :  for  it  pertaineth  to  my  juris- 
diction, since  it  is  built  from  the  fruits  of  usuries  and 
robberies.  Then  the  bishop  and  the  clergy  having  fled 
thence  in  fear,  immediately  the  devil  destroyed  that 
church,  with  a  great  noise. 

5.  Again,  a  church  which  hath  been  erected  from  the 
profit  of  avarice  must  not  be  consecrated  ;  nor  one  for 
which  a  sufficient  endowment  hath  not  been  assigned; 
nor  one  in  which  a  paynim  or  an  infidel  hath  been 
buried,  until  he  shall  have  been  cast  forth  thence,  and 
the  church  reconciled,  the  walls  and  timbers  having  been 
first  scraped.  The  case  is  the  same  also  with  respect  to 
an  excommunicate  person.  But  if  a  woman  with  child 
be  buried  there,  though  she  be  not  removed,  the  church 
may  be  consecrated,  even  if  the  child  hath  not  been 
baptised. 

Although  certain  learned  authors  have  written  other- 
wise the  church  may  also  be  consecrated  on  ordinary 
days  as  well  as  on  Sundays  :  and  more  bishops  than  one 
and  more  altars  than  one  may  be  consecrated  at  the 
same  time  by  the  same  person  in  one  church. 

6.  Thirdly,  we  have  to  say  for  what  reason  a  church 
is  dedicated  :  and  indeed  there  be  five  reasons.  First, 
that  the  devil  and  his  power  may  be  entirely  expelled 
from  it.  Gregory  relateth  in  a  dialogue,  in  his  third 
book,  that  when  a  certain  church  of  the  Arians  having 
been  restored  to  the  Orthodox  was  beinor  conse- 
crated,  and  relics  of  S.  Sebastian  and  the  Blessed 
Agatha  had  been  conveyed  thither,  the  people  there 
assembled  of  a  sudden  perceived  a  swine  to  be 
running  to  and  fro  among  their  feet  ;  the  which 
regaining  the  doors  of  the  church  could  be  seen  of 
none,  and  moved  all  to  marvel.  Which  sign  the 
Lord  showed  for  this  cau.se,  that  it  might  be  manifest 
to  all  that  the  unclean  inhabitant  had  gone  forth  from 


92  The  Syinholisin  of  Churches 

that  place.     But  in  the  following  night  a  great  noise  was 
made  on  the  roof  of  the  same  church,  as  if  someone 
were  running   confusedly   about  upon   it.     The  second 
night  the  uproar  was  much  greater.     On  the  third  night 
also  so  vast  a  noise  was  heard  as  if  the  whole  church  had 
been  overthrown  from  its  foundations  :  but  it  immedi- 
ately ceased  and  no  further  inquietude  of  the  old  enemy 
hath  appeared  in  it.     Secondly,  that  those  who  fly  for 
refuge  to  it  may  be  saved,  as  we  read  in  the  Canons  of 
Gregory.      And    with    this    view   Joab    fled    into   the 
tabernacle   and    laid   hold    of  the   horns    of    the    altar. 
Thirdly,  that  prayers  may  be  heard  there.     Whence  in 
the  prayer  of  the  Mass  of  Dedication  it  is  said,  '  Grant 
that   all    who   shall    meet   together   here   to   pray  may 
obtain,  whatsoever  be  their   trials,  the  benefits   of  the 
consolation.'     Thus  also  Solomon  prayed  at  the  dedica- 
tion of  the  Temple,  as  we  read  in  the  eighth  chapter  of 
the  third  book  of  Kings."      Fourthly,  that  praises  may 
there  be  offered  to  God,  as  has  been  already  mentioned 
under  the  head  of  the  Church.     Fifthly,  that  there  the 
sacraments  of  the  Church  may  be  administered.     From 
which  the  church  itself  is  called  a  tabernacle,  as  it  were 
the  hostelrie  of  God,  in  which  the  divine  sacraments  be 
contained  and  adminstered.^^ 

7.  Fourthly,  we  have  to  speak  of  the  manner  in  which 
a  church  is  consecrated.  All  being  excluded  from  the 
church,  a  single  deacon  remaining  shut  up  within,  the 
bishop  with  his  clergy  before  the  doors  of  the  church 
proceedeth  to  bless  water  mixed  with  salt.  In  the 
meanwhile  within  the  building  twelve  lamps  be  burning 
before  twelve  crosses  which  be  depicted  on  the  walls  of 
the  church.  Next,  the  bishop,  the  clergy  and  people 
following  him  and  performing  the  circuit  of  the  church, 
sprinkleth  from  a  rod  of  hyssop  the  external  walls  with 

"   I  Kings  viii,  30.  '-  See  chapter  i,  4. 


Of  the  Dedicatioti  of  a  CJud'cIi  93 

holy  water  ;  and  as  he  arriveth  each  time  at  the  door  of 
the  church  he  striketh  the  threshold  with  his  pastoral 
staff,  saying,  '  Lift  up  your  heads,  O  ye  gates,'  etc.  The 
deacon  from  within  answereth,  *  Who  is  the  King  of 
Glory  ? '  To  whom  the  Pontiff,  '  The  Lord  of  Hosts,' 
etc.  But  the  third  time,  the  door  being  thrown  open, 
the  bishop  entereth  the  church  with  a  few  of  his 
attendants,  the  clergy  and  people  remaining  without,  and 
saith,  '  Peace  be  to  this  house ' ;  and  then  the  Litanies. 
Next  on  the  pavement  of  the  church,  let  a  cross  be  made 
of  ashes  and  sand  ;  upon  which  the  whole  alphabet  is 
described  in  Greek  and  Latin  characters.^^  And  then  he 
sanctifieth  more  water  with  salt  and  ashes  and  wine,  and 
consecrateth  the  altar.  Lastly,  he  anointeth  with  chrism 
the  twelve  crosses  depicted  on  the  wall. 

8.  In  good  truth  whatsoever  things  be  here  done 
visibly,  God  by  His  invisible  power  worketh  the  same  in 
the  soul  which  is  the  temple  of  the  true  God  :  in  which 
Faith  layeth  the  foundation,  Hope  buildeth  up,  and 
Charity  perfecteth.  For  the  Catholic  Church  herself, 
made  one  out  of  many  living  stones,  is  the  Temple  of 
God,  because  many  temples  make  one  temple,  of  which 
the  true  God  is  one,  and  the  Faith  one.  The  house, 
therefore,  must  be  dedicated  ;  the  soul  sanctified. 

9.  And  it  is  to  be  observed  that  consecration  effecteth 
two  things  ;  for  it  appropriateth  the  material  church 
itself  to  God,  and  doth  insinuate  our  own  betrothal,  as 
well  namely  of  the  church  as  of  the  faithful  soul.  For  a 
house  not  consecrated  is  as  a  damsel  designed  for  some 
man,  but  not  furnished  with  dowry  or  united  in  the 
commerce  of  wedlock.  But  in  consecration  it  is 
endowed,  and  passeth  into  the  proper  spouse  of  Jesus 
Christ,  which  further  to  violate  is  sacrilege.  For  it 
ceaseth  to  be  the  resort  of  demons,  as  is  evident  in  the 

'■*  See  the  Appendix  on  the  '  Dedication  of  a  Church  ' 

1* 


94  The  Symbolism  of  Churches 

consecration  -of  that  temple,  which  used  formerly  to  be 
called  the  Pantheon,  or  place  of  all  demons.^^ 

10.  First,  however,  we  have  to  speak  of  the  benediction 
of  water,  concerning  which  the  Lord  saith,  '  Unless  a 
man  be  born  again  of  water  and  of  the  Spirit,  he  cannot 
enter  the  Kingdom  of  Heaven.^^  For  water  which  is 
designed  for  washing  the  body,  hath  merited  to  receive 
from  God  so  great  a  virtue,  that  as  it  washeth  the  body 
from  impurities,  so  also  it  should  cleanse  the  soul  from 
sins.  It  is  manifest  indeed  that  this  water,  by  the 
aspersion  of  which  a  church  is  consecrated,  signifieth 
baptism,  because  in  some  sort  the  church  itself  is 
baptised  ;  and  the  church  itself  assuredly  denoteth  that 
Church  which  is  contained  in  it,  namely,  the  multitude  of 
the  faithful.  Whence  also  it  is  called  a  church  because 
it  contains  the  Church  ;  the  thing  containing,  namely, 
for  the  thing  contained. 

11.  But  we  must  inquire  wherefore  salt  is  to  be  mixed 
with  this  water,  since  our  Saviour,  speaking  of  baptism, 
made  no  mention  of  salt.  For  He  saith  not  '  unless  a 
man  be  born  again  of  salt  water  or  water  mixed  with 
salt,'  or  anything  of  this  sort  :  but  He  said  '  unless  a 
man  be  born  again  of  water  and  of  the  Holy  Spirit,'  etc. 
And  the  very  same  inquiry  may  be  made  concerning  oil 
and  chrism.  But  we  must  note  that  salt  in  the  divine 
language  is  often  put  for  wisdom  ;  according  to  that  say- 
ing, '  Let  your  speech  be  savoured  with  salt'  And  the 
Lord  saith  to  His  disciples, '  Have  salt  in  yourselves  and 
have  peace  one  with  another.'^^  And  again,  '  Ye  are  the 
salt  of  the  earth  ;  but  if  the  salt  have  lost  its  savour 
wherewithal  shall  it  be  salted  ?  '^'     Hence  also  it  is  that 

"  '  Pope  Boniface  the  Fourth  did  consecrate  to  the  most  Blessed  Virgin 
and  All  Saints  the  famous  monument  of  Agrippa,  the  Patitheon^  having 
purified  it  from  the  base  herd  of  vain  gods.'  Ciampini  IV,  vi,  $5.  This 
is  now  called  Santa  Maria  Rotonda.     Board. 

>^  S.  John  iii,  5.  '«  S.  Mark  ix,  50.  ''  S.  Mark  v,  13. 


Of  tJie  Dedication  of  a  Cliurcli  95 

according  to  the  law  no  victim  was  offered  without  salt, 
but  salt  was  a  part  of  every  sacrifice.  From  all  which 
passages  it  is  clearly  shown  that  salt  is  put  for  wisdom. 
And  wisdom  indeed  is  the  seasoning  of  all  virtues,  as  salt 
is  of  all  meats.  Hence  therefore  it  is  that  no  one  is 
baptised  before  he  hath  tasted  salt  ;  and  in  order  that 
even  infants  may  have  by  the  symbolical  meaning  of  the 
sacrament  that  which  they  cannot  have  in  fact,  the  water 
is  not  blessed  without  a  mixture  of  salt.  Of  the  second 
benediction  of  water  we  shall  speak  in  the  following 
treatise. 

12.  Again,  the  trine  aspersion  within  and  without  with 
hyssop  and  holy  water  signifieth  the  threefold  immersion 
in  baptism.  And  it  is  done  for  three  reasons.  First,  to 
drive  away  evil  spirits.  For  holy  water  availeth  from 
its  own  proper  virtue  to  drive  away  demons.  Whence  in 
the  Office  for  Exorcising  the  Water  we  say-  -'  that  this 
water  may  become  exorcised  in  order  to  put  to  flight 
all  the  power  of  the  enemy,  and  may  avail  to  eradicate 
the  enemy  himself,'  etc.  Secondly,  for  the  cleansing  and 
expiation  of  the  church  itself  For  all  earthly  things  be 
corrupted  and  defiled  by  reason  of  sin.  Hence  it  is  also 
that  in  the  Law  almost  everything  was  cleansed  by  water. 
Thirdly,  to  remove  all  malediction,  and  to  bring  in  a 
blessing  instead.  For  the  earth  from  the  beginning 
received  the  curse  with  all  its  fruits,  because  that  the 
great  deceit  was  made  out  of  its  fruit.  But  water  hath 
not  been  under  any  curse.  Hence  it  is  that  our  Lord  ate 
fish,  but  we  do  not  read  expressly  that  he  ate  flesh, 
unless  of  the  Paschal  Lamb  ;  and  this  on  account  of  the 
precept  of  the  Law,  as  an  example,  namely,  sometimes 
to  abstain  from  lawful  things,  sometimes  to  eat  the  same. 
Again,  the  aspersion  in  going  the  circuit  signifieth  that 
the  Lord  having  a  care  of  His  own,  sendeth  His  angel 
round  about  them  that  fear  Him. 


g6  The  Symbolism  of  Churches 

1 3.  But  the  three  responses  which  be  chanted  in  the 
meantime  testify  the  joy  of  the  three  ages  of  men  re- 
ceiving the  faith,  namely,  Noah,  Daniel,  and  Job.  And 
since  at  this  invocation  the  grace  of  Faith,  Hope,  and 
Charity,  is  poured  out  as  the  sprinkling  is  directed  to 
the  foot  and  middle  part,  as  well  as  to  the  upper  part  of 
the  walls.  We  will  now  also  speak  of  the  interior  asper- 
sion. (Of  the  virtue  of  the  hyssop,  we  will  speak  under 
the  next  head.) 

14.  But  the  trine  circuit,  which  the  bishop  maketh 
while  sprinkling,  denoteth  the  thrice-repeated  circuit 
which  Christ  made  for  the  sanctification  of  the  Church. 
The  first  was  that  by  which  He  came  down  from  heaven 
to  the  world  :  the  second  in  which  He  descended  into 
hell  from  the  world  :  the  third  in  which  returning  from 
hell  and  rising  again  He  ascended  into  heaven.  The 
trine  circuit  also  showeth  that  that  church  is  dedicated 
to  the  honour  of  the  Trinity.  It  showeth  also  the  three 
states  of  such  as  shall  be  saved  in  the  Church,  which  be 
the  virgins,  the  continent,  the  married  :  which  also  the 
arrangement  of  the  material  church  itself  showeth,  as 
hath  been  said  under  the  head  of  the  Church. 

15.  Moreover,  the  trine  striking  on  the  lintel  of  the 
door  signifieth  the  threefold  right  which  Christ  hath  in 
His  Church  why  it  ought  to  be  opened  unto  Him.  For 
it  hath  from  Him  Creation,  Redemption,  and  promise  of 
Glorification.  For  the  bishop  representeth  Christ,  and 
the  rod  His  power.  Again,  by  the  triple  striking  of  the 
door  with  the  pastoral  staff,  the  preaching  of  the  Gospel 
is  understood.  For  what  else  is  the  pastoral  rod  than 
the  divine  Word  ?  According  to  that  of  Esaias,  '  He 
shall  smite  the  earth  with  the  rod,'  i.e.  the  word,  '  of  His 
mouth,'  etc.^^  Wherefore  to  strike  the  door  with  the 
rod  is  to  strike  the  ears  of  the  hearers  by  the  word  of 

^^  Isaiah  xi,  4. 


Of  the  Dedication  of  a   Church  97 

preaching.  For  the  ears  are  the  gates  by  which  we 
bring  in  the  words  of  holy  preachings  to  the  hearts  of 
the  hearers.  Whence  in  the  Psalm,  '  Who  liftest  me  up 
from  the  gates  of  death  that  I  may  show  all  Thy  praises 
within  the  ports  of  the  daughter  of  Sion.'  ^'^  For  what 
are  the  gates  of  the  daughter  of  Sion  but  the  ears  and 
hearing  of  the  faithful  ?  Thirdly,  the  trine  striking  with 
the  staff,  and  the  opening  of  the  gates,  signifieth  that  by 
the  preaching  of  the  pastors  the  unbelieving  shall  come 
to  the  agreement  of  the  Faith.  For  by  it  the  gates 
of  justice  be  opened,  and  they  that  enter  therein  do  con- 
fess the  faith.  Whence  the  Psalm,  '  Open  unto  me  the 
gates  of  righteousness  :  I  will  go  into  them  and  I  will 
praise  the  Lord  :  this  is  the  gate  of  the  Lord,  the 
righteous  shall  enter  into  it.'^^  Wherefore  the  bishop 
striketh  the  lintel,  namely,  of  reason,  saying,  '  Lift  up 
your  heads,  ye  princes,'  that  is,  ye  evil  spirits  :  or  rather, 
'  Lift  up,  ye  men,'  that  is,  remove  the  gates,  that  is,  your 
ignorances,  namely,  from  your  hearts.^^ 

16.  Again,  the  question  of  the  deacon  shut  up  within 
answering  in  the  character  of  the  people,  '  Who  is  the 
King  of  glory  ? '  is  the  ignorance  of  the  people  which 
knoweth  not  Who  He  is  Who  ought  to  enter. 

17.  The  opening  of  the  doors  is  the  ejection  of  sin. 
Rightly,  therefore,  doth  the  bishop  strike  three  times, 
because  that  number  is  most  known  and  most  sacred  ; 
and  in  any  consecration  the  bishop  ought  to  smite  the 
doors  three  times,  because  without  the  invocation  of  the 
Trinity,  there  can  be  no  sacrament  in  the  Church. 

18.  The  threefold  proclamation,  '  Lift  up  your  heads,' 
etc.,  signifieth  the  threefold  power  of  Christ,  that,  namely, 
which  He  hath  in  heaven,  and  in  the  earth,  and  in  hell. 
Whence  it  is  said  in  the  hymn  for  the  Ascension,  *  That 

'^  Ps.  ix  [Confitebor  tibi\  13,  14.     -"  Ps.  cxviii  {Confitemini  Domino)^  ig,  20. 
21  Ps.  xxiv  (^Domini  est  terra)^  '  AttolHte  portas  principes  vestras.' 


98  The  Syinbolism  of  Chtcrches 

the  threefold  frame  of  things,  whether  heavenly,  earthly, 
or  infernal,  may  bow  the  head,  having  been  subdued.^^ 

19.  Next  the  bishop  entereth  by  the  open  door  to 
denote  that  if  he  duly  exercise  his  office,  nothing  can 
resist  him  ;  according  to  that  saying,  '  Lord,  who  shall 
resist  Thy  power  ?  '  And  he  entereth,  accompanied  by 
two  or  three,  that  in  the  mouth  of  two  or  three  witnesses 
every  word  of  the  consecration  may  stand  sure.  Or  else 
because  the  Lord  in  His  Transfiguration,  in  the  presence 
of  a  few,  prayed  for  the  Church,  And  the  bishop  as  he 
entereth  saith,  '  Peace  be  to  this  house  and  to  all  them 
that  dwell  therein  '  ;  because  Christ  entering  the  world 
made  peace  between  God  and  man  ;  for  He  came  that 
He  might  reconcile  us  to  God  the  Father. 

20.  After  this  while  the  Litany  is  being  said  the 
bishop  prostrateth  himself  and  prayeth  for  the  sanctifica- 
tion  of  the  house.  For  Christ  also  humbling  Himself 
before  His  Passion  prayed  for  His  disciples  and  '  them 
that  should  believe  through  His  word,'  saying,  *  Father, 
sanctify  them  in  Thy  name.'  ^^  But  after  he  hath  risen 
up  he  prayeth  without  benediction,  since  he  saith  not 
'  The  Lord  be  with  you  '  ;  because  the  Church  is  not  yet 
as  it  were  baptised,  and  because  Catechumens  only  are 
not  worthy  that  this  mark  of  approval  should  be  given 
to  them,  since  they  are  not  yet  sanctified  :  but  neverthe- 
less prayer  is  to  be  made  for  them. 

21.  The  clergy  praying  and  chanting  the  Litany 
representeth  the  Apostles  who  intercede  with  God  for  the 
sanctification  of  the  Church  and  of  souls. 

The  alphabet  is  written  on  the  pavement  of  the  church 
in  this  manner.  A  cross  made  with  ashes  and  sand  is 
described  athwart  the  church,  upon  which  cross  of  dust 

-^  This  hymn,  by  S.  Gregory,  is  used  in  the  office  of  matins  in  the 
Roman  Breviary. 

-^  S.  John  xvii. 


Of  the  Dedication  of  a   Chiwcli  99 

the  alphabet  is  written  in  the  shape  of  a  cross  in  letters 
of  Greek  and  Latin,  but  not  of  Hebrew,  because  the 
Jews  have  departed  from  the  faith  ;  and  it  is  written 
with  the  pastoral  staff 

22.  This  alphabet  written  upon  the  cross  representeth 
three  things.  First,  the  writing  made  in  Greek  and 
Latin  characters  in  the  shape  of  a  cross  representeth  the 
conjunction  or  union  in  faith  of  both  people,  namely, 
the  Jews  and  the  Greeks,  which  is  made  through  the 
Cross  of  Christ  :  according  to  the  saying  that  Jacob 
blessed  his  sons  with  his  hands  crossed.  But  the  cross 
itself  or  the  legend  that  is  described  in  a  direction 
athwart  the  church,  namely,  the  one  arm  from  the  left 
corner  of  the  east  to  the  right  of  the  west,  and  the  other 
from  the  right  of  the  east  to  the  left  of  the  west,-"*  signi- 
fieth  that  that  people,  which  was  before  on  the  right  is 
now  made  on  the  left,  and  that  which  wab  first  is  now 
made  last,  and  the  converse  :  and  this  owincf  to  the 
power  of  the  Cross.  For  Christ  passing  from  the  east, 
left  the  Jews  on  His  left  hand,  because  they  were  un- 
believing, and  came  to  the  Gentiles,  to  whom,  though 
they  had  been  in  the  west.  He  grants  to  be  on  the  right 
hand  :  and  at  length  returning  from  the  Gentiles,  who  are 
situated  at  the  right  hand  of  the  east,  He  visited  the 
Jews  in  the  left  corner  of  the  west ;  who  it  is  evident  are 
worse  than  He  before  found  the  Gentiles.  But  on  this 
account  the  characters  are  written  obliquely  and  in  the 
shape  of  a  cross,  and  not  in  a  straight  line,  because  such 
an  one  as  doth  not  receive  the  mystery  of  the  Cross  and 
doth  not  believe  that  he  must  be  saved  by  the  Passion  of 
Christ,  is  not  able  to  attain  to  this  holy  wisdom.  Wisdom 
will   not  enter  into  the  evil-disposed   mind,  and  where 

-*  We  understand  this  to  mean  that  the  cross  described  in  the  church  is 
a  saltire,  or  S.  Andrew's  Cross,  and  not  a  plain  one.  Upon  this  again 
consult  the  Appendix. 


lOO  The  Symbolism  of  Ckuirhes 

Christ  is  not 'the    foundation,    no   edifice   can    be   built 
upon  it. 

23.  Secondly,  the  writing  of  the  alphabet  representeth 
the  page  of  both  Testaments,  because  they  be  fulfilled  by 
the  Cross  of  Christ.  For  the  veil  of  the  temple  was 
rent  asunder  at  His  Passion,  because  then  the  Scriptures 
were  opened,  and  the  Holy  of  Holies  revealed.  Whence 
He  Himself  said  when  dying,  '  It  IS  FINISHED.'  In 
these  few  letters  also  all  knowledge  is  contained  ;  and 
the  alphabet  is  written  crosswise,  because  one  Testament 
is  contained  in  the  other.  For  there  was  a  wheel  within 
a  wheel. 

24.  Thirdly,  it  representeth  the  articles  of  faith  ;  for 
the  pavement  of  the  church  is  the  foundation  of  our 
faith.  The  elements  written  thereon,  are  the  articles  of 
faith,  in  which  ignorant  men  and  neophytes  from  both 
peoples  be  instructed  in  the  Church  ;  who  indeed  ought 
to  esteem  themselves  dust  and  ashes.  Just  as  Abraham 
saith  in  the  xviii  chapter  of  Genesis,  '  Shall  I  speak  to 
my  Lord,  who  am  but  dust  and  ashes  ?  '  Wherefore  the 
writing  of  the  alphabet  on  the  pavement  is  the  simple 
teaching  of  faith  in  the  human  heart. 

25.  The  sainbuca  or  staff,  with  which  the  alphabet  is 
written,  showeth  the  doctrine  of  the  apostles,  or  the 
mystery  of  the  teachers,  by  which  the  conversion  of  the 
Gentiles  hath  been  effected,  and  the  perfidy  of  the  Jews. 
Afterwards  approaching  the  altar  the  bishop  standeth, 
and  beginneth  by  saying,  '  O  God,  make  speed  to  save 
us  ; '  because  he  is  then  beginning  the  principal  part  of 
office.  And  the  versicle, '  Glory  be  to  the  Father,'  etc.,  is 
then  said. 

26.  Because  this  benediction  is  used  to  set  forth  the 
glory  of  the  Trinity,  Alleluia  is  not  then  uttered,  as  will 
be  set  forth  in  the  next  chapter.  Then  the  bishop  con- 
secrateth  the  altar,  for  which  he  blesseth  other  water,  as 


Of  the  Dedication  of  a  CJiurcJi  lOi 

shall  also  be  declared  in  the  next  chapter.  With  which 
water  also,  after  that  the  altar  hath  been  sprinkled  seven 
times,  the  whole  interior  of  the  church  is  sprinkled  three 
times,  as  at  first  without  any  distinction  between  greater 
and  smaller  stones,  since  '  there  is  no  respect  of  persons 
with  God.'  For  this  reason  is  the  interior  sprinkled,  to 
signify  that  an  external  ablution  profiteth  nothing 
without  an  internal  charity.  And  for  this  reason  three 
times,  because,  as  hath  been  premised,  that  aspersion 
signifieth  the  aspersion  and  cleansing  of  baptism,  which 
is  conferred  through  the  invocation  of  the  Trinity, 
according  to  the  saying,  '  Go  ye  and  teach  all  nations, 
baptising  them  in  the  name  of  the  Father,  and  of  the 
Son,  and  of  the  Holy  Ghost : '  ^^  for  since  a  church 
cannot  be  immersed  in  water  as  a  man  in  baptism  is 
immersed,  it  is  on  this  account  sprinkled  three  times 
with  water,  as  if  in  the  place  of  a  threefold  immersion. 

27.  Again,  the  bishop  performeth  the  aspersion  pro- 
ceeding from  the  east  to  the  west  and  once  through  the 
middle  in  the  form  of  the  cross  ;  because  Christ  gave 
instructions  to  baptise  the  whole  of  Judea  and  all  nations 
in  the  name  of  the  Trinity,  to  which  baptism  He  gave 
efficacy  in  the  ministry  of  His  Passion,  beginning  from 
the  Jews,  from  whom  He  had  His  birth.  And  what 
remains  of  the  water  is  poured  away  at  the  foot  of  the 
altar,  as  shall  be  mentioned  in  the  next  chapter.  Some, 
however,  do  not  bless  any  fresh  water,  but  perform  the 
whole  office  with  that  which  was  blessed  at  first.  In  the 
meanwhile,  however,  the  choir  is  chanting  the  Psalm 
Exsiirgat  Deus  ('  let  God  arise  and  let  His  enemies  be 
scattered,'  etc.),  and  the  Qui  Jiabitat  ('  whoso  dwelleth,' 
etc.),  in  which  mention  is  made  of  the  church  and  its 
consecration,  as  is  plain  in  that  verse,  '  He  is  the  God 

■^  S.  Matt,  xxviii,  19. 


I02  TJie  Syinbolisin  of  CJiurcJies 

that  maketh  'men  to  be  of  one  mind  in  an  house.'^*^  But 
the  bishop  saith,  '  My  house  shall  be  called  an  house  of 
prayer,'  because  it  is  his  duty  to  cause  that  the  church 
should  be  a  house  of  God,  not  of  merchandise. 

28.  Next,  when  the  altar  hath  been  anointed  with 
chrism,  the  twelve  crosses  painted  on  the  walls  of  the 
church  are  also  anointed.  But  the  crosses  themselves 
be  painted  ;  first,  as  a  terror  to  evil  spirits,  that  they, 
having  been  driven  forth  thence,  may  be  terrified  when 
they  see  the  sign  of  the  cross,  and  may  not  presume  to 
enter  therein  again  ;  secondly,  as  a  mark  of  triumph. 
For  crosses  be  the  banners  of  Christ,  and  the  signs  of  his 
triumph.^'  Crosses  therefore  are  with  reason  painted 
there  that  it  may  be  made  manifest  that  that  place  hath 
been  subdued  to  the  dominion  of  Christ. 

29.  For  even  in  the  pomp  of  an  earthly  sovereign  it  is 
customary  when  any  city  hath  been  yielded,  for  the 
imperial  standard  to  be  set  up  within  it.  And  to  repre- 
sent the  same  thing,  Jacob  is  said  to  have  set  up  the 
stone,  which  he  had  placed  under  his  head,  as  a  historical, 
traditional,  and  triumphal  monument.^^ 

30.  Thirdly,  that  such  as  look  on  them  may  call  to 
mind  the  Passion  of  Christ,  by  which  he  hath  consecrated 
His  Church,  and  their  belief  in  His  Passion.  Whence  it 
is  said  in  the  Canticles,  '  place  me  as  a  signet  upon  thy 
arm,'  etc.^^  The  twelve  lights  placed  before  these  crosses 
signify  the  twelve  Apostles  who  have  illumined  the 
whole  world  by  the  faith  of  the  Crucified,  and  whose 
teaching  hath  dispersed  the  darkness  :  whence  Bernard 
saith,  '  All  prophecy  is  verified  in  the  faith  of  the  crucified 
One  ; '  and  the  Apostle,  '  I  determined  not  to  know  any- 
thing among  you  except  Jesus  Christ  and  Him  cruci- 

-'*  Psalm  Ixviii  {Exsurgat  Dens),  v,  5. 
-"  Compare  the  hymn,   Vexilla  Regis prodeunt.         -^  Genesis  xxviii. 
^'^  Cant,  viii,  6. 


Of  the  Dedication  of  a   Cliurrh  1 03 

fied.'  ^^  Wherefore  the  crosses  on  the  four  walls  of  the 
church  are  Hghted  up  and  anointed  with  chrism,  because 
the  apostles  preaching  the  mystery  of  the  cross  have  by 
the  faith  of  Christ  illumined  the  four  quarters  of  the 
earth  unto  knowledge,  have  lighted  them  up  unto  love, 
have  anointed  them  unto  purity  of  conscience — which 
is  signified  by  the  oil  ;  and  unto  the  savour  of  a  good 
reputation — which  is  signified  by  the  balsam.  In  addi- 
tion to  this,  after  the  anointing  of  the  altar,  the  altar  it- 
self and  the  church  are  ornamented;  the  lamps  lighted 
up  ;  a  Mass  is  said,  in  which  the  priest  useth  different 
vestments  from  those  which  he  hath  used  in  the  asper- 
sion, as  shall  be  explained  in  the  sequel. 

31.  Lastly,  it  is  to  be  noted  that  a  church  is  said  to  be 
consecrated  in  the  blood  of  someone  ;  whence,  according 
to  Pelagius  and  Pope  Nicholas,  the  Roman  Church  was 
consecrated  in  the  martyrdom  of  the  Apostles,  Peter 
and  Paul.^^  A  church  therefore  is  consecrated  in  the 
way  just  described  ;  and  an  altar,  as  will  be  set  forth 
in  the  next  chapter  ;  and  a  cemetery  and  other  things,  as 
is  declared  under  the  head  of  its  consecration.  And 
although  we  read  in  the  Old  Testament  that  the  Temple 
was  consecrated  three  times  :  first,  in  the  month  of  Sep- 
tember ;  secondly,  in  March  under  Darius  ;  thirdly,  in 
December  by  Judas  Maccab^eus. 

32.  Yet  a  church  once  consecrated,  is  not  to  be  con- 
secrated again  unless  it  shall  have  been  profaned,  which 
happeneth  in  three  ways.  First,  if  it  hath  been  burnt 
so  as  that  all  the  walls  or  the  greater  part  of  them  be 
destroyed.  But  if  only  the  roof  or  some  part  of  it  hath 
been  burnt,  the  walls  remaining  entire,  or  at  least  only 

3"  I  Cor,  ii,  2. 
^'  This  passage  is  obscure.     A  confession  or  martyrium  was  built  over 
the  place  of  S.  Peter's  martyrdom  in  the  earliest  times^  and  is  now  covered 
by  the    Vatican.     See   Ciampini    de  \^aticana   Basilica.      The  expression 
probably  means,  in  honour  of  the  martyrdom. 


I04  TJie  Syinbolisni  of  Churches 

partially  destroyed,  it  need  not  be  reconsecrated. 
Secondly,  if  the  whole  church  or  the  greater  part  of 
it  hath  fallen  to  the  ground  at  the  same  time,  and  hath 
been  repaired  entirely  or  not  with  the  original  stones. 
For  the  consecration  of  a  church  consisteth  mainly  in 
the  exterior  anointings,  and  in  the  conjunction  and 
arrangement  of  the  stones.  If,  however,  all  the  walls 
shall  have  fallen  in,  not  at  the  same  time,  but  in  succes- 
sion, and  shall  have  been  repaired,  the  church  is  to  be 
considered  the  same.  And  so  it  need  not  be  reconse- 
crated, but  only  exorcised  with  water  and  reconciled  by 
the  solemnisation  of  a  Mass :  however,  some  learned 
authors  have  said  that  it  ought  to  be  reconsecrated. 
Thirdly,  a  church  must  be  reconsecrated,  if  it  be 
doubtful  whether  it  ever  hath  been  consecrated,  should 
there  remain  no  writing  or  painting  or  inscription 
to  that  effect,  nor  even  a  single  eye-witness,  nor 
yet  an  ear-witness,  who  (as  some  say)  would  be 
sufficient. 

33.  An  altar  also  which  hath  been  once  consecrated 
must  not  be  consecrated  again  unless  it  should  happen 
that  it  become  profaned.  Which  taketh  place  first  if  the 
table,  that  is  the  upper  surface  on  which  the  principal 
part  of  the  consecration  is  bestowed,  be  moved  or  changed 
in  its  form,  or  broken  beyond  measure,  for  instance  above 
a  half  However,  a  disproportion  of  this  sort  may  rightly 
be  referred  to  the  decision  of  the  bishop.  The  same  also 
is  especially  the  case,  if  the  whole  structure  of  the  altar 
hath  been  moved  and  repaired.  Nevertheless,  the  church 
is  not  to  be  reconsecrated  on  account  of  either  the  move- 
ment or  the  breaking  of  the  structure  of  the  altar : 
because  the  consecration  of  an  altar  and  of  a  church  be 
two  different  things.  So  conversely  if  when  the  church 
is  entirely  destroyed  the  altar  be  not  injured,  the  church 
only  is  to  be  repaired,  and  the  altar  not  reconsecrated  : 


Of  the  Dedication  of  a  CJnirch  105 

although  in  such  case  it  is  fitting  that  it  be  washed  with 
exorcised  water. 

34.  Further,  when  the  chief  altar  hath  been  consecrated 
the  inferior  altars  are  not  the  less  to  be  consecrated  :  al- 
though some  have  said  that  it  is  sufficient  for  the  rest  to 
be  pointed  out  with  the  finger  while  the  former  is  under 
consecration. 

35.  If,  however,  the  altar  hath  suffered  a  trifling  injur}-, 
it  is  not  on  this  account  to  be  reconsecrated. 

Secondly,  an  altar  is  reconsecrated,  if  the  seal  of  the 
altar — that  is  the  little  stone  by  which  the  sepulchre  or 
cavity  in  which  the  relics  be  deposited  is  closed  or 
sealed — be  moved  or  broken.  And  the  cavity  itself  is 
made  sometimes  on  the  top  part  of  the  block,  and  some- 
times no  other  seal  is  put  over  it,  but  the  table,  being 
placed  over  it,  is  considered  as  the  seal.  But  sometimes 
it  is  placed  in  the  hinder  part,  and  sometimes  in  the 
front :  and  in  the  same  cavity  the  bishop's  letters  of 
consecration  be  generally  carefully  deposited  in  testimony 
of  the  consecration  :  containing  his  own  name  and  that 
of  the  other  bishops  present  at  the  consecration  :  and 
declaring  in  honour  of  what  saint  the  altar  is  consecrated, 
and  also  the  church  itself,  when  both  be  consecrated  at 
the  same  time,  and  the  year  also  and  day  of  conse- 
cration. 

Thirdly,  an  altar  is  reconsecrated,  if  the  junction  of 
the  seal  to  the  cavity,  or  of  the  table  to  the  block,  where 
there  is  no  other  seal  than  this  slab,  be  disturbed  ;  or 
if  any  of  the  stones  of  the  junction  or  the  block,  which 
toucheth  either  the  table  or  the  seal,  be  either  disturbed 
or  broken.  For  in  the  conjunction  of  the  seal  and  cavity, 
and  of  the  table  and  block  or  inferior  structure,  the  con- 
secration is  most  especially  perceived. 

Fourthly,  an  altar  is  reconsecrated,  if  to  it  or  to  the 
conjunction  of  the   table   with   the    under   structure   so 


io6  TJie  Syinbolism  of  Churches 

great  an  enlargement  be  made  as  that  it  loseth  its 
original  form,  since  the  form  giveth  the  existence  to  the 
thing.  Yet  it  doth  not  become  profaned  on  account  of 
a  trifling  enlargement :  but  in  that  case  the  sacred  part 
draweth  over  to  itself  the  part  not  sanctified  :  so  long  as 
the  conjunction  of  the  top  slab  and  under  structure  be 
not  greatly  changed. 

Fifthly,  an  altar,  just  as  a  church,  is  reconsecrated  in 
cases  of  doubt. 

Sixthly,  a  travelling  altar,  if  the  stone  be  removed 
from  the  wood  in  which  it  is  inserted,  which  in  some  sort 
representeth  its  seal,  and  be  replaced  again  in  the  same 
or  in  other  wood,  some  think  should  be  reconsecrated, 
but  others  only  reconciled.  But  although  it  be  often  by 
the  command  of  the  bishop  transferred  from  place  to 
place,  and  carried  on  a  journey  (on  which  account  it  is 
called  a  portable  or  a  travelling  altar)  yet  it  is  not  recon- 
secrated in  consequence  of  this,  nor  yet  reconciled. 

36.  But  if  a  consecrated  chalice  be  regilt,  is  it  therefore 
to  be  reconsecrated  ?  It  seemeth  so,  since  it  appeareth 
to  become  a  new  chalice.  For  he  who  doth  renew  the 
old  fashion  of  a  work  seemeth  to  make  a  new  work  :  and 
he  doth  remake,  who  doth  mend  a  thing  already  made. 
And  assuredly  consecration  doth  pertain  to  the  outer 
surface.  And  hence  it  is  that  I  have  said  above  that  a 
church,  if  its  walls  be  stripped  of  their  outer  coat,  must 
be  reconsecrated. 

37.  The  converse  is  nevertheless  true,  that  neither  on 
account  of  whitewashing  or  painting  the  walls,  nor  of 
any  small  addition  to  them,  is  a  church  to  be  reconse- 
crated ;  as  I  have  already  said.  Wherefore,  if  the  shape 
of  the  chalice  be  not  changed,  it  remaineth  the  same 
chalice,  and  is  not  to  be  reconsecrated  ;  just  as  also  a 
church  being  repaired,  since  it  remaineth  the  same 
church,  is  not  to  be  reconsecrated,  as  aforesaid.     But  if 


Of  the  Dedication  of  a  Church  107 

the  former  shape  be  changed,  the  case  were  otherwise, 
since,  as  I  have  said,  the  shape  giveth  existence  to  the 
thing.  Nevertheless,  it  is  decent,  as  well  by  reason  of 
its  contact  with  unclean  hands  as  also  of  the  increment 
of  unconsecrated  matter,  that  a  chalice,  being  regilded, 
should  be  washed  with  exorcised  water  before  that  the 
most  Holy  Body  and  Blood  of  the  Lord  be  sacrificed 
therein.     Let  us  now  say  something  about  Reconciliation. 

38.  Upon  this  head  it  is  to  be  noted  that  the  spiritual 
temple,  which  is  man,  is  ofttimes  polluted.  Whence  we  do 
read  in  the  twentieth  of  Leviticus  what  men  be  polluted, 
and  how  they  may  not  enter  the  church  until  they  be 
washed  with  water  and  cleansed  :  as  also  in  the  nine- 
teenth of  Numbers,  '  He  that  toucheth  the  dead  body  of 
a  man  shall  be  unclean  ....  wherefore  he  shall  purify 
himself  and  wash  his  clothes  and  bathe  himself  in  water 
and  shall  be  clean.'  And  the  Prophet  saith, '  Thou  shalt 
purge  me  with  hyssop  and  I  shall  be  clean. '^- 

39.  The  material  temple  also,  which  as  Pope  Gregory 
doth  testify,  is  the  church,  is  sometimes  polluted,  as  we  do 
read  in  Leviticus.^^  Whence  saith  the  Prophet,  '  Thy 
holy  temple  have  they  defiled  and  made  Jerusalem 
an  heap  of  stones.'f^  And  the  material  temple  is  also 
washed  with  water  in  order  to  be  reconciled. ^^  Recon- 
ciliation is  also  effected  by  the  celebration  of  a  Mass,  and 
the  aspersion  of  water  duly  consecrated  with  salt,  wine, 
and  ashes.  For  by  the  salt,  is  signified  discretion;  by  the 
water,  the  people  ;  by  the  wine,  the  Divinity  ;  by  the 
ashes,  the  remembrance  of  the  Passion  of  Christ ;  by  the 
wine  mixed  with  water,  the  union  of  Godhead  and  Man- 
hood.    These  things,  therefore,  be  put  together  to  denote 

^-  Psalm  li  {Misej-ere  met),  7.  ^3  Levit.  xv,  31. 

^'  Psalm  Ixxix  (^Deus^  venerunf)^  I. 
^  Some  of  our  readers  may  not  know  that  reconciliation  is  the  technical 
term  for  the  restoring  a  desecrated  church  to  a  state  fit  for  the  performance 
of  the  divine  offices. 


io8  The  Symbolism  of  Churches 

that  the  people,  being  cleansed  by  a  discerning  remem- 
brance of  the  Passion  of  Christ,  are  made  one  with  Him- 
Also  if  the  church  hath  once  been  consecrated,  the  recon- 
ciliation can  be  made  by  a  bishop  only.  And  albeit  he 
might  devolve  upon  a  fellow-bishop  the  whole  office, 
namely,  both  the  blessing  of  the  water  and  the  reconcili- 
ation ;  or  the  benediction  of  the  water  only;  or  even  the 
reconciliation  alone  with  water  blessed  beforehand  by 
himself;  yet  can  neither  be  devolved  upon  a  mere  priest, 
unless  perchance  this  be  competent  to  him  by  a  special 
privilege.  But  if  the  church  hath  not  been  consecrated, 
it  ought,  according  to  the  Constitution  of  Gregory,  to  be 
washed  forthwith  with  exorcised  water:  the  which  wash- 
ing some  do  affirm  may  be  done  by  a  mere  priest,  though 
at  the  bidding  of  the  bishop :  since  it  hath  to  be  done  by 
exorcised  water,  which  every  priest  may  use.  Yet  some 
skilful  men  of  the  highest  authority  have  written  that  it 
is  safer  for  this  also  to  be  done  by  none  but  a  bishop, 
and  that  this  may  not  be  devolved  by  him  to  a  priest  ; 
for  certain  canons  do  call  exorcised  water  that  which  is 
solemnly  blessed  with  wine  and  ashes  : — and  this  is  true 
indeed  in  regard  of  a  church  which  although  not  conse- 
crated hath  been  dedicated  unto  God.  For  it  is  other- 
wise with  a  mere  oratory,  which  is  neither  a  holy  nor  a 
religious  place,  inasmuch  as  any  man  doth  order  it  at  his 
will — at  least  for  prayers,  albeit  perchance  not  for 
celebration  without  the  license  of  the  diocesan — and  at 
his  will  assigneth  the  same  place  to  another  use. 

40.  A  church  then  is  to  be  reconsecrated  in  the  aforesaid 
case  :  and  also  if  any  uncleanness  be  committed  therein, 
whether  by  clerk,  layman,  heretic,  or  paynim.  But  albeit 
some  wise  men  have  thought  otherwise,  we  opine  that  the 
case  is  different  in  regard  of  unintentional  pollution.^^ 

^'*  The  editors  have  ventured  to  make  a  few  omissions  in  this  and  some 
of  the  following  sections. 


Of  the  Dedication  of  a  Church  109 

41.  A  church  also  must  be  reconciled  on  account  of 
any  homicide,  in  any  way  intentionally  committed  therein, 
whether  with  or  without  the  shedding  of  blood :  and  also, 
besides  homicide,  for  any  violence  or  injurious  shedding 
of  human  blood,  whether  from  a  wound  or  not,  or  from 
the  nose  or  the  mouth.  For  we  read  in  the  Old  Testament, 
in  the  fourteenth  and  fifteenth  of  Leviticus,  how  that  an\- 
man  shedding  blood,  or  polluted  in  divers  ways,  may  not 
enter  the  temple.  If,  however,  without  violence  or  injury 
blood  should  flow  in  any  natural  way  whatsoever  within 
the  church  ;  or  if  any  animal  should  be  slain  therein,  or 
if  anyone  should  die  suddenly,  or  be  killed  by  a  falling 
stone  or  timber,  or  by  lightning  ;  for  these  and  the  like 
occasions  the  church  is  not  reconciled.  Nor  again,  if  an}'- 
one,  having  been  wounded  elsewhere,  should  flee  to  a 
church  and  die  there  even  with  great  effusion  of  blood  : 
since  then  the  homicide  is  not  committed  in  the  church. 
But  conversely,  if  anyone  having  been  wounded  in  a 
church  dieth  without,  or  even  if  blood  flow  from  the 
wound  away  from  the  church,  the  case  is  otherwise,  even 
if  the  blood  did  not  flow  at  all  within  the  church  :  since 
the  law  regardeth  the  blow  which  causeth  the  wound. 
But  and  if  blood  be  shed  or  other  pollutions  be  caused 
on  the  roof  of  a  church,  no  reconciliation  is  made,  because 
the  deed  is  committed  without  the  church. 

42.  But  if  theft  and  rapine  be  committed  in  a  church, 
it  is  reconciled  by  the  custom  which  usually  obtaineth  in 
such  matters.  And  some  do  aflirm  that  the  same  ought 
to  be  done  in  any  case  of  violence  committed  therein 
without  the  shedding  of  blood  ;  for  example,  if  anyone 
having  taken  refuge  therein  should  be  drawn  forth  with 
violence.  Also  if  anyone  should  break  into  the  church 
or  any  quarrel  should  be  tumultuously  carried  on,  though 
without  shedding  of  blood  :  or  if  anyone  should  be 
(grievously   beaten  therein,   so    as    his   bones   should  be 

Q 


I  lo  The  Syinbolisin  of  CJiurcJies 

broken,  or  he  be  covered  with  weals  and  bruises,  though 
without  blood  ;  or  again,  if  anyone,  being  condemned 
while  present  in  a  church  either  to  death  or  mutilation, 
be  led  forth  to  go  to  the  place  of  execution.  But  since 
these  cases  be  not  expressed  in  the  law,  it  is  not  necessary 
for  the  church  to  be  solemnly  reconciled  by  the  bishop. 
Yet  we  think  it  is  decent  for  it  to  be  washed  by  the 
priest  with  exorcised  water  at  the  command  of  the  bishop  : 
and  the  same  is  to  be  said,  if  the  church  being  a  long- 
time without  roof  or  doors,  should  have  been  open  to  all 
impurities,  to  animals  and  the  natural  use  of  men,  as  if 
a  common  inn  :  nor  perchance  would  it  be  amiss  for  it 
in  such  case  to  be  solemnly  reconciled  by  the  bishop. 
Again,  if  anyone,  slain  without  the  church,  be  shortly 
borne  into  the  church,  and  there  the  murderer  or  anyone 
else  thinking  he  will  not  die  should  inflict  on  his  yet 
warm  body  a  blow  causing  blood  to  flow,  then  the  church 
must  be  reconciled,  as  well  by  reason  of  the  horror  and 
abomination,  as  of  the  violence  and  intention  of  sinning  : 
for  though  a  dead  man  be  not  a  man,  yet  is  his  human 
blood  shed  there  by  violence  ;  and  to  the  corpse  itself  is 
violence,  horror,  and  injury  offered.  But  the  case  is  other- 
wise if  anyone,  having  died  a  natural  death,  be,  through 
respect  of,  and  honour  to  his  body,  dismembered  in  the 
church  or  disembowelled,  that  perhaps  one  part  may  be 
buried  in  one  place,  and  another  in  another. 

43.  A  church  must  also  be  reconciled,  in  which  an 
infidel,  or  one  publicly  excommunicated  be  buried ;  and 
then  the  walls  are  to  be  scraped. 

In  the  aforesaid  cases,  however,  in  which  a  church  is 
to  be  reconciled,  it  is  requisite  that  the  fact  causing  the 
reconciliation  should  be  known  at  least  by  report. 

44.  For  this  is  a  scandal  to  the  church,  the  horror  and 
abomination  of  baseness  and  sin  and  violence  committed 
in  a  sacred  place,  or  in  a  church :  wherein  the  pardon  for 


Of  the  Dedication  of  a   Church  1 1 1 

offences  is  besought,  wherein  there  ought  to  be  a  refuge 
of  defence,  wherein  is  offered  the  saving  sacrifice  for  sins, 
wherein  also  those  that  flee  for  refuge  be  saved,  and 
praises  be  rendered  unto  God.  Furthermore,  the  inten- 
tion and  design  of  sinning  mortally  therein  do  cause  a 
church  to  be  reconciled.  But  if  this  design  be  hidden, 
reconciliation  is  not  necessary,  since  the  church  itself, 
being  holy,  cannot  be  polluted  ;  nay,  the  holiness  of  the 
place  itself  doth  do  away  with  the  infamy  :  albeit  some 
do  think  the  contrary  of  this,  as  that  it  ought  to  be  re- 
conciled at  least  privately,  so  that  the  delinquents  be  not 
exposed. 

45.  For  reconciliation  is  performed  for  an  example  and 
warning,  that  all  who  behold  the  church,  which  hath  in 
no  wise  sinned,  washed  and  purified  for  the  delict  of 
another,  may  reflect  how  they  themselves  must  work  out 
the  expiation  of  their  own  sins. 

46.  Also  a  cemetery,  in  which  a  paynim,  or  an  infidel 
or  one  excommunicate  be  buried,  is  to  be  reconciled  ;  the 
bones,  however,  of  the  paynim,  if  they  can  be  dis- 
tinguished from  those  of  the  faithful,  being  interred 
elsewhere.  A  cemetery  also  is  reconciled  in  the  above- 
mentioned  cases,  in  which  a  church  is  to  be  reconciled  : 
for  a  cemetery  enjoyeth  the  same  privileges  as  doth  a 
church,  as  we  shall  say  in  the  chapter  of  Sacred  Unctions  ; 
for  it  is  a  holy  place  from  the  time  of  its  benediction  ; 
and  it  is  reconciled  by  the  bishop,  just  as  a  church,  by 
the  aspersion  of  water,  blessed  with  wine  and  ashes. 

47.  But  this  is  to  be  noted,  that  in  whatsoever  part  of 
the  church  or  the  cemetery  the  violence  or  pollution  be 
committed,  both  the  church  and  the  cemetery,  and  also 
the  several  parts  of  either,  by  reason  of  their  contiguity, 
are  understood  to  be  violated.  This  first  hath  of  late 
been  set  straight  by  Pope  Boniface.  For  albeit  the  con- 
secrations of  the  church,  the  altar,  and  the  cemetery  be 


1 1 2  The  Symbolism  of  CJiurdies 

diverse,  yet  is  the  immunity  of  them  one  and  the  same 
and  is  not  to  be  restricted  to  any  one  of  them  separately? 
nor  to  any  individual  part  of  either.  This  indeed  is  true 
if  the  church  and  cemetery  be  adjacent  :  but  if  the  one 
be  at  a  distance  from  the  other,  one  may  well  be  violated 
without  the  other.  If  therefore  when  one  is  violated  or 
polluted,  the  other  be  also  violated  and  polluted  ;  by  the 
like  reason,  if  one  only  be  reconciled  the  other  is  also 
taken  to  be  reconciled  :  since  nothing  is  more  natural 
than  that  everything  should  be  loosed  in  the  same 
method  as  it  is  bound,  and  that  the  relation  of  binding 
and  loosing  should  be  the  same.  Wherefore  when  the 
cemetery  is  violated  or  polluted,  it  sufficeth  that  the  church 
be  reconciled.  There  be  nevertheless  some  who  do  affirm 
simply  that  by  the  pollution  of  the  one,  the  other  is  in 
no  wise  polluted,  and  by  consequence  that  each  should 
be  reconciled  separately.  Yet  these  doth  the  authority 
of  the  Pontifical  oppose,  in  which  is  found  a  special  form 
for  the  reconciliation  of  a  cemetery.  Lastly,  if  a  church 
or  a  cemetery,  or  any  such  thing,  be  consecrated  or 
blessed  by  a  bishop  under  excommunication,  these,  some 
affirm,  do  not  require  reconciliation,  since  sacraments 
administered  by  such  in  the  form  of  the  Church  be  valid. 
But  since  (as  aforesaid)  one  or  more  excommunicate 
persons  do  profane  a  cemetery  or  church,  much  more 
indeed  do  the  external  sacraments  and  benedictions, 
which  proceed  from  the  hands  and  mouth  of  an  excom- 
municate person,  appear  so  far  as  pertaineth  to  their  own 
merits  to  be  contaminated  and  to  stink  before  God. 
Wherefore  it  is  decent  that  we  should  reconcile  them 
before  the  faithful  use  these  sacraments  ;  as  in  truth  the 
reading  of  the  sacred  canons  doth  evidently  teach. 
For  the  Lord  saith  by  the  Prophet,  '  I  will  curse  your 
blessings.'  ^~' 

3^  Malachi  ii.  2. 


CHAPTER  VII 

OF  THE  CONSECRATION  OF  AN  ALTAR 

Rise  of  the  Consecration  of  Altars — Manner  of  the  Same — The  Benediction 
of  Water — The  Aspersions — The  Hyssop — Consideration  of  Relics — 
The  Altar  must  be  of  Stone — The  Incense — The  Benediction  of 
Church  Ornaments. 

I.  Not  only  is  a  church  consecrated,  but  al=o  the  altar  : 
and  this  for  three  reasons.  First,  with  regard  to  the 
sacrament  thereon  to  be  offered  to  God.  Noah  ^  built 
an  altar  to  the  Lord,  and  offered  a  sacrifice  upon  it,  tak- 
ing some  of  all  clean  birds  and  beasts.  But  this  sacra- 
ment is  the  Body  and  Blood  of  Christ  which  is  sacrificed 
in  remembrance  of  the  Lord's  Passion,  according  to  the 
command,  '  This  do  in  commemoration  of  Me.'  - 

2.  Secondly,  with  regard  to  the  invocation  in  that 
place  of  the  name  of  God :  whence  ^  Abraham  built  an 
altar  to  God  who  appeared  unto  him,  and  called  there 
upon  the  name  of  the  Lord.  But  this  invocation,  which 
takes  place  over  the  altar,  is  properly  called  the  Mass. 

3.  Thirdly,  with  regard  to  chanting  :  '  He  gave  him 
patience  against  his  enemies,  and  caused  singers  also  to 
stand  before  the  altar,  that  by  their  voices  they  might 
make  sweet  melody.'  ^ 

4.  The  consecration  of  an  altar  is  performed  in  this 

>  Genesis  viii.     -  S.  Luke  xxii,  19.     ^  Genesis  xii.     ^  Eccles.  xlvii,  9. 


1 1 4  The  Syinbolisin  of  Churches 

method  and  order.  The  bishop  beginneth,  '  O  God, 
make  speed  to  save  us.'  Afterwards  he  blesseth  the 
water,  and  then  at  the  four  horns  ^  of  the  altar  he  de- 
scribeth  four  crosses  with  the  consecrated  water.  Next, 
he  goeth  round  the  altar  seven  times,  and  sprinkleth  the 
table  ^  of  the  altar  seven  times  with  holy  water,  by  means 
of  an  aspersory  of  hyssop.  The  church  also  is  again 
sprinkled,  and  the  remainder  of  the  water  is  poured  at 
the  foot  of  the  altar  :  and  then  four  crosses  be  made  with 
chrism  at  the  four  corners  of  the  sepulchre  in  which  the 
relics  are  to  be  deposited  ;  and  the  relics  themselves 
be  placed  in  a  case,  together  with  three  grains  of  frankin- 
cense, and  so  be  buried  in  the  sepulchre.  Then  is  placed 
upon  the  sepulchre  its  cover,'  strengthened  in  the  middle 
by  the  sign  of  the  cross  :  afterwards  the  stone,  which  is 
called  the  table,  is  fitted  to  the  top  of  the  altar,  and  when 
fitted  is  anointed  with  oil  in  five  places,  and  in  the  same 
way  is  further  anointed  afterwards  with  chrism,  as  hath 
been  said  when  speaking  about  oil.  The  altar  also  is 
confirmed  in  front  by  the  chrism  applied  in  the  form  of 
the  cross,  and  incense  is  burnt  upon  it  in  the  five  places. 
After  this  the  altar  is  covered  up,  and  is  spread  with 
clean  cloths,  and  then  at  length  the  sacrifice  is  celebrated 
upon  it.  Now  let  us  follow  out  each  of  the  above- 
mentioned  ceremonies  in  succession. 

5.  First,  then,  it  is  to  be  noted,  that  an  altar  is  conse- 
crated by  the  unction  of  chrism  and  act  of  blessing  inter- 
vening, and  that  it  is  only  and  entirely  of  stone.     The 

^  The  word  horn  appears  to  be  used  simply  for  corner^  evidently  with 
reference  to  the  altar  of  the  temple,  which  had  raised  projections,  or  horns 
at  its  angles. 

**  We  shall  use  the  word  table  to  denote  the  mensa  or  upper  surface  of  the 
altar,  on  which  the  chief  part  of  the  ceremonies  of  consecration  were 
performed. 

^  This  passage  is  obscure,  and  receives  no  light  from  other  ritualists 
who  have  not  spoken  much  on  the  consecration  of  altars.  From  the  25  of 
the  chapter  we  apprehend  that  this  slab,  or  cover  of  the  sepulchre,  was 
marked  with  a  cross  of  chrism  before  it  was  fitted  on  to  the  cavit}'. 


Of  the  Consecration  of  an  Altar  115 

bishop  standing  up  beginneth,  '  O  God,  make  speed  to 
save  us,'  because  the  Lord  Himself  saith,  '  Without  Me 
ye  can  do  nothing.'  ^ 

6.  And  because  this  dedication  signifieth  that  those 
must  be  baptised,  who,  after  receiving  the  faith,  are 
preparing  themselves  to  fight,  and  who  are  still  situated 
amongst  the  sighs  and  struggles  of  this  world  ;  on  this 
account  the  Alleluia  is  omitted,  since  those  who  be  not 
baptised  be  not  worthy  to  join  in  the  praises  of  angels  : 
whence  it  is  written  in  Tobit,  '  And  all  her  streets  shall 
say  Alleluia.'  '•'  But  after  that  the  consecration  of  the 
church  or  of  the  altar  is  completed,  the  Alleluia  is 
chanted,  because  the  delusions  of  devils  having  been 
expelled,  God  shall  be  praised  thereupon.  For  Christ 
even  when  approaching  to  the  altar  of  the  cross  in  order 
to  manifest  the  glory  of  His  Eternity,  paid  the  penalty 
of  death :  not  until  after  His  resurrection  sang  He 
Alleluia. 

7.  Secondly,  with  respect  to  the  blessing  of  water,  it  is 
to  be  noted  that  this  kind  of  exorcising  water  is 
performed  in  order  to  expel  the  enemy  from  it.  In 
which  blessing  four  things  be  necessary  ;  namely,  water, 
wine,  salt,  and  ashes.     And  this  for  three  reasons. 

8.  (i)  Because  there  be  four  things  which  expel  the 
enemy.  The  first  is  the  outpouring  of  tears,  which  is 
denoted  by  the  water  :  the  second  is  the  exultation  of 
the  soul,  which  is  denoted  by  the  wine  :  the  third  is 
natural  discretion,  which  by  the  salt ;  the  fourth,  a 
profound  humility,  which  is  signified  by  the  ashes. 
Wherefore  the  water  is  penitence,  the  wine  exaltation  of 
mind,  the  salt  wisdom  (as  was  shown  in  the  preceding 
chapter),  the  ashes  the  humility  of  penitence.  Whence 
it  is  said  of  the  Ninevites  that  their  *  king  rose  up  from 
his  throne,  and  clothed  himself  with  sackcloth,  and  satin 

'  S.  John  XV,  5.  9  Tobit  xiii,  18. 


Ii6  The  Synibolisin  of  Churches 

ashes.'^^  Henrce  also  David  saith,  '  For  I  have  eaten 
ashes  as  it  were  bread.'  ^^  Hence  also  Abraham  saith, 
'  Shall  I  speak  to  my  Lord,  who  am  but  dust  and 
ashes  ? '  ^^ 

9.  (ii)  In  a  second  sense  water  is  the  people  or  mankind, 
because  many  waters  are  many  peoples ;  wine  is  the  Deity ; 
salt,  the  teaching  of  the  divine  law  which  is  the  salt  of 
the  covenant ;  ashes,  that  which  preserveth  the  remem- 
brance of  the  Lord's  Passion.  Wine  mixed  with  water, 
is  Christ,  God  and  Man.  For  by  means  of  faith  in  the 
Lord's  Passion  {ashes),  which  is  had  through  the  teaching 
of  the  Divine  Law  {salt),  the  people,  denoted  by  the 
water,  is  joined  through  the  union  of  faith,  to  its  Head, 
God  and  Man. 

10.  (iii)  In  a  third  method  we  may  say  also  that  this 
consecrated  water  signifieth  the  Holy  Spirit,  without 
Whose  influence  nothing  ever  is  sanctified,  and  without 
Whose  erace  there  is  no  remission  of  sins.  That  the 
Holy  Spirit  is  called  water,  truth  itself  showeth  when  He 
saith,  '  Whosoever  believeth  in  Me,  out  of  his  belly  shall 
flow  rivers  of  living  water ' :  ^^  which  the  Evangelist 
explaining  saith,  '  This  He  spake  of  the  Holy  Ghost 
which  they  should  receive  who  believed  upon  Him.' 

11.  And  note  the  order  of  the  sacrament ;  the  church 
is  consecrated  outwardly  by  water,  inwardly  by  the 
Spirit.  For  this  is  what  the  Lord  saith,  '  Unless  a  man 
shall  be  born  again  of  water  and  of  the  Holy  Ghost,' 
etc.^^  Here  is  the  water  :  here  the  Holy  Spirit.  For 
in  the  sacrament  of  baptism,  neither  is  the  water  without 
the  Spirit,  nor  the  Spirit  without  the  water :  which 
element  indeed  the  Spirit  Himself  did  sanctify,  when  in 
the  first  creation  of  the  world  '  He  moved  upon  the  face 

>"  Jonah  iii,  6.  ''  Psalm  cii  {Domine  exaiidi\  9. 

^'^  Genesis  xviii,  27.  >=*  S.  John  vii,  38,  39. 

1^  S.  John  iii,  5. 


Of  the  Consecration  of  an  Altar  117 

of  the  vvaters.'^^  With  this  water  therefore,  both  the  altar 
itself  and  the  whole  interior  of  the  church  is  sprinkled, 
when  both  it  and  the  altar  are  dedicated  on  the  same 
occasion. 

12.  Although  therefore  the  Spirit  and  water  would 
suffice  for  the  perfect  operation  of  baptism  and  the  conse- 
cration of  a  church,  yet  the  holy  fathers  who  have  made 
this  constitution,  wished  to  satisfy  us  not  only  in  those 
particulars  which  pertain  to  the  efficacy  of  the  sacraments, 
but  in  those  also  which  relate  to  its  greater  sanctification : 
and  on  this  account  they  have  added  salt,  wine,  oil,  ashes, 
and  chrism.  (For  Philip,  when  he  baptised  the  eunuch, 
had  neither  oil  nor  chrism.)  Therefore  not  one  of  these 
ingredients  ought  to  be  wanting  ;  and  they  ought  all  to 
be  mixed  together,  because  the  people  of  God,  which  is 
the  Church,  is  neither  sanctified  nor  released  from  sins 
without  the  union  of  these  qualities.  On  this  I  shall  treat 
also  in  the  chapter  upon  consecrations.  With  respect  to 
water  indeed  the  case  is  evident,  because  'unless  a  man 
be  born  again,'  etc. 

13.  With  respect  to  the  salt  also  ;  because  without  the 
seasoning  of  faith,  which  is  typified  by  the  salt,  no  one 
shall  ever  be  saved,  albeit  he  be  sprinkled  by  the  water  of 
baptism.  Also  with  respect  to  wine,  by  means  of  which 
the  spiritual  intelligence  of  the  divine  law  is  denoted. 
Whence  the  Lord  at  the  marriage  in  Cana  turned  the 
water  into  wine.  But  if  anyone  shall  not  have  been 
sprinkled  with  this,  that  is,  shall  not  have  drunk  of  this 
or  have  believed  those  who  offered  it  to  him  to  drink,  he 
shall  not  attain  to  the  blessedness  of  eternal  life.  The 
aspersion  of  ashes  also,  hy  which  the  humility  of  penitence 
is  understood,  is  so  necessary,  that  without  it  there  is  no 
remission  of  sins  in  adults  ;  for  through  it  they  come  to 
baptism,  and  it  is  the  sole  refuge  for  such  as  have  sinned 

'^  Genesis  i,  2. 


1 1 8  TJie  Symbolism  of  Churches 

after  baptism.  Whence  not  without  reason  is  baptism 
called  from  it:  the  Lord  speaking  in  the  gospel  concern- 
ing John  Baptist  *  that  he  came  into  the  whole  region  of 
Galilee,  preaching  the  baptism  of  repentance  for  the 
remission  of  sins.'^^  Note  also  that  there  be  four  kinds 
of  consecrated  water,  of  which  we  shall  speak  in  the 
fourth  book,  and  at  the  head  of '  The  aspersion  of  holy 
water. '^^ 

14.  When  all  these  ingredients  have  been  mixed,  the 
bishop  maketh  four  crosses  with  this  water  at  the  four 
horns  of  the  altar,  and  one  in  the  middle  ;^^  the  four 
crosses  represent  the  fourfold  charity  which  they  ought 
to  have  who  approach  the  altar,  viz.,  love  for  God,  them- 
selves, their  friends,  and  their  enemies.  Of  which  four 
corners  of  charity  it  is  said  in  Genesis,  '  Thou  shalt 
spread  into  the  east,  and  the  west,  and  the  north,  and 
the  south '  :  and  for  this  reason  be  the  four  crosses  made 
at  the  four  corners  to  show  that  Christ,  by  His  Cross, 
hath  saved  the  four  quarters  of  the  world.  Secondly, 
they  be  made  to  point  out  that  we  ought  to  bear  the  cross 
of  the  Lord  in  four  ways  ;  namely,  in  our  heart  by 
meditation,  in  our  mouth  by  confession,  in  our  body  by 
mortification  of  the  flesh,  in  our  face  by  constant  impres- 
sion. The  cross  in  the  middle  of  the  altar  signifieth  the 
Passion  which  Christ  underwent  in  the  middle  of  the 
earth,  by  which  He  worked  out  salvation  in  the  middle 
of  the  earth  ;  that  is,  in  Jerusalem. 

•«  S.  Mark  i,  4. 

'^  There  be  four  kinds  of  holy  water,  one,  by  the  which  is  made  the 
judgment  of  expurgation,  which  is  no  longer  used  ;  a  second,  which  doth 
sanctify  in  the  consecration  of  a  church  or  an  altar  ;  a  third,  with  which 
aspersions  be  made  in  the  church  ;  and  a  fourth,  the  water  of  baptism.* — 
Durandus,  Lib.  IV,  iv,  10. 

'^  The  tables^  or  upper  slabs  of  the  altar,  were  inscribed  with  five  crosses, 
one  at  each  corner  and  one  in  the  middle  :  as  are  also  the  altar  stones  which 
are  found  in  the  middle  of  the  frightful  wooden  altars  abroad  at  this  day. 
See  an  interesting  list  of  altar  slabs  in  the  '  Few  Hints'  of  the  Cambridge 
Camden  Society. 


Of  the  Consecration  of  an  Altar  II9 

15.  Next,  the  bishop  goeth  seven  times  round  the 
altar,  (i)  Firstly,  to  signify  that  he  ought  to  exercise 
care  for  all,  and  to  keep  himself  vigilant,  which  is 
denoted  by  the  act  of  going  round.  Whence  at  that 
time  they  chant,  '  The  watchmen  that  went  about  the 
city  found  me.'^^  For  a  bishop  ought  to  watch  anxiously 
over  the  flocks  committed  to  him  :  for  as  Gilbert  saith, 
'  A  ridiculous  thing  it  is,  a  blind  watchman,  a  lame 
leader,  a  negligent  prelate,  an  untaught  teacher,  and  a 
dumb  preacher.' 

16.  (ii)  Secondly,  the  seven  circuits  of  the  altar  do 
signify  the  seven  meditations  which  we  ought  to  enter- 
tain respecting  the  sevenfold  virtue  of  the  humility  of 
Christ,  and  of  which  we  ought  to  make  frequent  circuits 
in  our  minds.  The  first  virtue  is,  that  from  being  rich 
He  became  poor  ;  the  second,  that  He  was  laid  in  a 
manger :  the  third,  that  he  was  subject  to  His  parents  ; 
the  fourth,  that  He  bowed  His  Head  under  the  hand  of 
a  slave ;  the  fifth,  that  He  bore  w^ith  a  thief  and  a 
betrayer  as  a  disciple  ;  the  sixth,  that  He  stood  gentle 
before  an  unrighteous  judge ;  the  seventh,  that  He 
mercifully  prayed  for  them  that  crucified  Him. 

17.  (iii)  Thirdly,  by  the  seven  circuits  be  indicated  the 
seven  journeys  of  Christ.  The  first  was  from  heaven  to 
the  Virgin's  womb  ;  the  second,  thence  into  the  manger  ; 
the  third,  from  the  manger  into  the  world  ;  the  fourth, 
from  the  world  to  the  cross  ;  the  fifth,  from  the  cross  to 
the  sepulchre  ;  the  sixth,  from  the  sepulchre  to  the  place 
of  spirits  ;  the  seventh,  from  the  place  of  spirits  to 
heaven. 

18.  After  this,  the  bishop  sprinkleth  the  altar.  But 
what  the  altar  signifieth  in  a  temple,  the  Apostle  telleth 
us  :  '  For  the  Temple  of  God  is  holy,  which  temple  ye 
are.'^^     Wherefore,  if  we   be   the   Temple  of  God,  'we 

'"  Cant.  V,  7.  -•"  2  Cor.  vi,  16. 


I20  The  Symbolism  of  Churches 

have  an  altar.''  ^^  Our  altar  is  our  heart :  for  the  heart  is 
in  a  man  what  the  altar  is  in  a  temple.  On  this  altar  is 
made  the  sacrifice  of  praise  and  joy,  according  to  the 
saying  of  the  Psalmist :  '  The  sacrifices  of  God  are  a 
broken  spirit,'  etc.^^  On  this  altar  is  made  the  com- 
memoration of  the  Body  and  Blood  of  Christ.  From  it 
do  prayers  rise  to  heaven,  because  God  looketh  to  the 
heart.  This  altar,  therefore,  is  sprinkled  with  water  when 
the  hearts  of  men,  by  means  of  the  preaching  of  the 
gospel,  are  cleansed  from  sin.  For  preaching  is  water, 
according  to  that  saying  :  '  All  ye  that  thirst,  come  to 
the  waters.'  ^^  By  this  water,  therefore,  that  is,  by  the 
preaching  of  the  gospel  and  the  sanctification  of  the 
Holy  Ghost,  both  the  altar  of  the  heart  and  the  whole 
man  are  cleansed  and  sanctified.  For  the  altar  of  the 
heart  is  consecrated  by  the  conception  of  fear,  inviting  to 
good,  and  by  the  affection  of  love,  confirming  to  the  better. 
'  For  the  fear  of  the  Lord  is  the  beginning  of  wisdom.'^* 

19.  But  the  altar  is  sprinkled  seven  times  with  water 
to  notify  that  in  baptism  the  seven  gifts  of  the  Holy 
Spirit  be  conferred.  By  this  also  it  is  set  forth  that  we 
ought  to  have  a  remembrance  of  the  Lord's  Passion. 
For  the  seven  aspersions  of  water  be  the  seven  out- 
pourings of  the  Blood  of  Christ.  The  first  whereof  was 
at  circumcision  ;  the  second  in  prayer,  when  His  sweat 
was  as  drops  of  blood  ;  the  third,  at  the  scourging ;  the 
fourth,  from  the  crown  of  thorns  ;  the  fifth,  from  His 
pierced  hands  ;  the  sixth,  when  His  feet  were  nailed  to 
the  cross ;  the  seventh,  when  His  side  was  opened. 
Some,  however,  sprinkle  three  times,  because  we  baptise 
in  the  name  of  the  Holy  Trinity  ;  or  because  the  church 
is  cleansed  from  sins  of  thought,  word,  and  deed  ; 
whence  also  at  that  time  the  Miserei^e  mei  is  said, 

-^  Heb.  xiii,  10.  --  Ps.  li  (^Miserere  mei  Deus)^  17. 

-^  Isaiah  Iv,  l.  -^  Ps.  cxi  (jConfitebor  tibi\  10. 


Of  the   Consecratioji  of  an  Altar  12  i 

20.  Moreover,  these  aspersions  be  made  with  an  asper- 
sory  made  of  hyssop,  by  which  herb,  because  it  is  lowly, 
the  lowliness  of  Christ  is  conveniently  represented  :  since 
the  above-mentioned  effusions  of  blood  were  accompanied 
by  the  hyssop,  of  the  humility  and  inextinguishable  love 
of  Christ  by  which  the  Catholic  Church  being  sprinkled 
is  purified.  This  herb  also  groweth  naturally  upon  rock  : 
and  lowliness  of  disposition  hath  grown  upon  Christ  the 
rock.  For  according  to  the  Apostle,  '  That  rock  was 
Christ'  ^^  It  is  also  of  a  warm  nature  ;  and  the  humility 
of  Christ  inflameth  cold  hearts  to  the  practice  of  works  of 
love.  Its  roots  also  penetrate  the  rocks  ;  and  humility 
breaketh  through  the  hardest  of  obstinacy.  It  availeth 
for  diseases  of  the  breast  and  against  swelling  :  so  doth 
humilit}^  heal  the  swelling  of  pride.  The  former  also  is 
born  from,  and  rooted  in,  the  earth  :  whence  by  it  the 
whole  multitude  of  the  faithful  may  be  understood  ;  and 
those  especially  be  figured  by  the  hyssop,  who,  rooted 
and  grounded  in  Christ,  cannot  be  plucked  up  or  separ- 
ated from  His  love.  By  whom  what  can  we  understand 
better  than  the  bishops  and  presbyters,  because  the  more 
dignity  they  obtain  in  the  Church,  the  more  firmly  ought 
they  to  cleave  to  the  faith  of  Christ.  By  these  assuredly 
is  the  water  aspersed  ;  by  and  through  these  be  the  faith- 
ful of  Christ  baptised  ;  to  these  is  it  given  to  perfect  the 
sacrament  of  baptism. 

21.  But  whilst  the  altar  is  being  sprinkled  with  water 
the  bishop  chanteth,  '  My  house  shall  be  called  an  house 
of  Prayer,'  etc.,-*^  and  again,  '  I  will  tell  out  thy  name  to 
my  brethren.'  -''  And  because  without  God  no  work  is 
perfectly  consummated,  he  prayeth  that  those  who  enter 
therein  to  seek  for  blessings  may  be  heard. 

Afterwards,  when  the  church  and  altar  are  consecrated 

-■^   I  Corinthians  x,  4.  -''  S.  Matthew  xxi,  1 3. 

'-"  Psalm  xxii  (^Deus  Deus  mens),  22. 


122  TJie  Synibolisvi  of  Churches 

at  the  same  time,  the  whole  church  is  sprinkled  with  that 
water,  as  was  discussed  in  the  preceding  chapter,  which 
being  done,  the  bishop  approacheth  the  altar  repeating 
Psalms,  and  what  remains  of  the  water  is  poured  away 
at  the  foot  of  the  altar,  as  in  the  old  Testament^^  what 
remained  of  the  blood  was  poured  away  at  the  bottom 
of  the  altar  ;  by  which  it  is  signified  that  the  remainder 
in  so  great  a  sacrament,  which  is  beyond  human  power, 
is  given  over  unto  God,  Who  is  the  Chief  High  Priest, 
Whose  part  it  is  to  supply  the  defect  of  other  priests. 
But  the  sepulchre  or  cavity  in  which  relics  ought  to  be 
deposited,  signifieth  the  golden  pot  full  of  manna,  which 
was  placed  in  the  ark  of  the  testimony,  as  hath  been 
explained  under  the  head  of  the  Altar. 

22.  A  sepulchre  of  this  sort,  which  by  some  is  termed 
a  confession^  is  our  heart  ;  and  it  is  consecrated  by  four 
crosses  made  with  chrism,  because  there  be  four  virtues 
described  in  the  book  of  wisdom — namely.  Prudence, 
Fortitude,  Temperance,  and  Justice — with  w^hich  our 
heart  is,  as  it  were,  anointed,  when  it  is  prepared  by  the 
gift  of  the  Holy  Spirit  to  receive  the  mysteries  of  the 
heavenly  secrets.  But  this  sepulchre  is  made  sometimes 
at  the  upper  part  of  the  altar,  sometimes  in  the  front 
side  of  it. 

23.  Without  the  relics  of  saints,  or,  where  they 
cannot  be  had,  without  the  body  of  Christ,^^  there  is  no 
consecration  of  a  fixed  altar :  but  there  may  be  of  a 
travelling  or  portable  one.  Relics  in  truth  are,  after 
the  example  of  both  Testaments,  evidences  of  the  suffer- 
ing of  martyrs  and  lives  of  confessors  ;  which  things  be 
left  to  us  as  examples.  These  we  enclose  in  a  case,  be- 
cause we  retain  them,  in  order  to  imitate  them  in  our 
heart :  but  if  we  hear  and  understand  and  do  no  works, 

-**  Exodus  xxix,  12.  "'■•  See  chapter  ii. 


Of  the  Consecration  of  an  Altar  123 

it  tendeth  rather  to  damnation  than  to  salvation  ;  because 
'  not  the  hearers  of  the  law  are  just  before  God,  but  the 
doers  only' ;  ^"  whence  the  Apostle  saith, '  Be  ye  imitators 
of  me  as  I  am  also  of  Christ'  ^^ 

24.  But  the  solemn  carrying  of  relics  is  in  imitation 
of  what  is  read  in  the  xxv  chapter  of  Exodus.  In  the 
ark  of  the  testament  there  were  two  golden  rings,  going 
through  the  whole  thickness  of  the  wood,  and  through 
these  were  put  the  staves  of  shittim  wood  overlaid  with 
gold,  by  which  the  ark  was  borne.  /Vnd  before  the 
bishop  entereth  the  church  he  goeth  round  it  with  the 
relics  in  order  that  they  may  be  protectors  of  that  church. 
We  read  also  in  the  viii  chapter  of  the  third  book  of 
Kings  that  at  the  dedication  of  the  temple  '  there  were 
assembled  together  all  the  elders  of  Israel,  with  the 
chiefs  of  the  tribes,  and  the  heads  of  families  to  King 
Solomon  in  Jerusalem,  to  carry  the  ark  of  the  covenant 
of  the  Lord  ;  and  there  came  all  the  elders  of  Israel,  and 
the  priests  brought  in  the  ark  of  the  covenant  of  the 
Lord  into  his  place,  into  the  oracle  of  the  house,  to  the 
most  holy  place,  even  under  the  wings  of  the  cherubims. 
For  the  cherubims  spread  forth  their  two  wings  over  the 
place  of  the  ark,  and  the  cherubims  covered  the  ark  and 
the  staves  thereof  above.  And  King  Solomon,  and  all 
the  congregation  of  Israel  that  were  assembled  untohim^ 
marched  with  him  before  the  ark.'  ^^  In  remembrance  of 
this  event,  the  prelates,  great  men,  and  people  *  of  the 
province  meet  together,  even  at  this  day,  for  the  dedica- 
tion of  churches,  and  follow  in  procession  him  that  con- 
secrateth :  and  relics  are  solemnly  carried  by  priests 
under  a  pavilion  or  canopy.  Afterwards  the  bishop, 
before  he  entereth  the  church  with  these,  addresseth  the 
people.     For    Solomon    also,    after    the   ark    had    been 

*^  Romans  ii,  13.         ^'   I  Corinthians  xi,  I.         *■'  I  Kings  viii,  2,  b,  7. 
*  The  Venice  edition  of  1609  reads  Apostoli  h.tre. 


124  J^Ji^  Syinbolisni  of  Churches 

carried,  '  turned  his  face  about,  and  blessed  all  the  con- 
gregation of  Israel,'  and  prayed  for  such  as  should  pray 
in  the  church.  '  For  all  the  congregation  of  Israel  stood, 
and  Solomon  said.  Blessed  be  the  Lord  God  of  Israel,' 
etc.,  as  is  read  in  the  same  place.^" 

25.  But  the  relics  of  saints  are  enclosed  in  a  case 
together  with  three  grains  of  frankincense,  because  we 
ought  to  retain  in  our  recollection  the  examples  of  the 
saints,  together  with  faith  in  the  Trinity,  that  is,  in  the 
Father,  Son,  and  Holy  Ghost.  For  we  ought  to  be- 
lieve one  God,  one  faith,  one  baptism,  because  '  the 
just  liveth  by  faith,' ^^  without  which,  as  the  Apostle 
hath  said,  '  It  is  impossible  to  please  God.'  ^^  There 
is  placed  upon  and  fitted  to  the  sepulchre  itself  a  certain 
board  fortified  by  the  sign  of  the  cross  made  with  chrism.^" 
For  by  chrism  is  understood  the  gift  of  the  Holy  Spirit, 
with  which  this  board,  that  is  charity,  is  anointed  ; 
because  our  heart  is  fortified  by  the  grace  of  the  Holy 
Spirit  to  observance  of  the  heavenly  mysteries.  The 
board  therefore  fortified  by  this  sign  is  placed  over  the 
relics,  because  by  the  example  of  the  saints  is  inflamed 
charity,  '  which  covereth  a  multitude  of  sins,'  ^'  just  as 
also  the  board  covereth  the  relics.  Whence  saith  the 
Apostle,  '  The  love  of  God  is  spread  abroad  in  our 
hearts  by  the  Holy  Spirit  which  is  given  unto  us.'  ^^ 
But  this  slab  or  stone  containeth,  or  is  called,  the  seal  of 
the  sepulchre  ;  as  saith  Pope  Alexander  III. 

After  this,  however,  the  stone,  which  is  called  the  table 
of  the  altar,  is  fitted  to  the  top  of  the  altar  ;  by  which 
we  may  understand  the  perfection  and  solidity  of  the 
knowledge  of  God  ;  and  it  ought  to  be  of  stone,  not 
because  of  the  hardness,  but  the  solidity  of  faith.     Just 

^  I  Kings,  viii.  ^4  Romans  i,  17.  ^  Hebrews  xi   6. 

^**  See  above,  section  4,  note  7.  ^^  i  S.  Peter  iv,  8. 

'**  Romans  v,  5. 


Of  the  Cojisecration  of  an  Altar  125 

as  the  Lord  said  unto  Peter,  '  Thou  art  Peter,  and  upon 
this  rock ' — that  is,  upon  this  firmness  of  faith — '  I  will 
build  My  Church.'  ^^ 

26.  For  as  this  table  is  the  completion  and  finishing  of 
the  altar,  so  is  the  knowledge  of  God  the  confirmation 
and  perfection  of  all  good  gifts.  Whence  in  the  book  of 
Wisdom  it  is  said  unto  the  Lord,  '  For  to  know  Thee  is 
perfect  wisdom,  and  to  know  Thy  justice  and  Thy  virtue 
is  the  root  of  immortality.'^'^  The  Lord  saith  by 
Jeremiah,  '  Let  him  that  glorieth  glory  in  this,  that  he 
understandeth  and  knoweth  Me.'"*' 

27.  Or,  again,  by  this  stone  itself  is  understood  Christ. 
of  Whom  the  Apostle  saith,  '  Jesus  Christ  Himself  being 
the  chief  corner-stone.'"*-  By  the  stone  indeed  the 
humanity  of  Christ  is  denoted.  Concerning  which  we 
read  in  Daniel  that  a  stone  was  cut  out  of  the  rock 
without  hands — because  Christ  was  born  of  the  Blessed 
Virgin  (who  for  the  excellency  of  her  virtues  is  called  a 
Mountain),  without  human  agenc\- — and,  becoming  a 
huge  mountain,  filled  the  whole  earth.  Concerning 
which  it  is  said  also  by  the  Psalmist,  '  The  stone  which 
the  builders  refused  hath  become  the  head  stone  of  the 
corner  : '  "^^  since  Christ — Whom  the  builders,  that  is  the 
Jews,  refused,  saying,  '  We  will  not  have  this  man  to 
reign  over  us  '  "*"* — hath  been  made  the  head  of  the  corner. 
Because  as  saith  the  Apostle,  '  God  hath  exalted  Him, 
and  given  Him,'"*^  etc.  Or  else  by  this  stone,  which 
ought  to  be  great  and  wide,  charity  is  understood,  as  was 
stated  before  ;  since  the  command  of  charity  is  wide, 
extending  even  unto  our  enemies  ;  according  to  that 
precept  of  our  Lord,  '  Love  your  enemies.' ^*^ 

28.  Altars  therefore,  unless  they  be  of  stone,  are  not 

*•  S    Matthew  xvi,  18.  '"  Wisdom  xv,  3.         ^'  Jeremiah  ix,  24. 

^■-  Ephesians  ii,  20.  '^  Vh?i\x^  cy^;\\\  [Confitemini  Domuio)^  22. 

"  S.  Luke  xix,  14.  ^^  Philippians  ii.  10.     ^'^  S.  Matthew  v,  44. 

R 


126  The  Symbolism  of  Churches 

anointed,  because  Christ  signified  by  the  altar  is  the 
Stone  growing  into  a  mountain  :  as  it  is  said,  The 
mountain  itself  is  fat,  '  being  anointed  with  the  oil  of 
gladness,  above  his  fellows.'  ^^  Nevertheless  we  read  in 
Exodus  that  the  Lord  ordered  the  altars  to  be  made  of 
shittim  wood,  which  does  not  decay  ^^ ;  and  the  Latern 
altar  is  of  wood.  Solomon  also  made  an  altar  of  gold, 
as  we  read  in  the  eighth  chapter  of  the  third  book  of 
Kings  :  but  these  things  were  done  for  a  type.^  And  in 
the  county  of  Province,  in  the  castle  of  S.  Mary  by  the 
Sea,  there  is  also  an  altar  of  earth,  which  Mary  Magdalene, 
and  Martha  and  Mary  the  mother  of  James,  and  Mary 
the  mother  of  Salome,  made  there.^^  After  this,  the 
altar  having  been  sprinkled  and  baptised  with  water,  it 
remaineth  for  it  to  be  anointed  with  oil  and  chrism.  The 
bishop  then  poureth  over  it  oil  and  chrism,  and  chanteth, 
*  Jacob  set  up  the  stone  for  a  memorial,  and  poured  oil 
upon  it.'^^  For  that  church  hath  been  the  memorial  of 
other  churches  ;  '  For  the  law  hath  gone  out  from  Sion, 
and  the  word  of  the  Lord  from  Jerusalem.'  ^^ 

29.  But  first  he  maketh  upon  it  the  five  crosses,  with 
the  oil  of  the  sick,  according  to  the  Roman  order ;  but 
according  to  the  use  of  some  other  Churches,  with  both 
sorts  of  oil  ;    one  cross  in  the   middle,  and  four  at  the 

*''  Psalm  xlv  (^Eritctavit  cor  memn)^  8.  ^**  Exodus  xxvii,  I,  etc. 

*  The  same  examples  are  briefly  adduced  in  the  notes  to  the  Decretal. 
Ciampini  describes  the  wooden  altar  of  the  Lateran,  and  mentions  its 
numerous  escapes  from  fire.  It  was  made  of  firewood,  because  'abies  non 
cedit  vermibus  unquam,  nee  putret  facile.'  See  also  Stephen  Durantus,  De 
Rit.  Ecc.  Cathol.  Lib.  I,  xxv,  3,  quoting  from  De  Turrecremata,  about  the 
Lateran  altar,  and  generally  about  the  subject  of  this  chapter, 

■"*  According  to  the  Golden  Legend,  S.  Mary  Magdalene,  with  other 
saints,  amongst  whom  was  S.  Lazarus,  were  placed  by  the  Jews  in  a  ship 
which  was  borne  by  the  sea  to  Marseilles.  The  country  was  converted,  and 
S.  Lazarus  became  the  first  bishop.  The  people  of  Vezelay,  in  Burgundy, 
also  claimed  the  honour  of  possessing  the  relics  of  S.  Mary  Magdalene. 
Durandus,  a  native  of  Provence,  gives  it  to  the  latter  country.  This  curious 
passage  of  our  author  seems  to  have  been  overlooked  by  some  who  have 
attempted  to  adjust  the  dispute. 

^  Genesis  xxviii,  18.  ^'  Isaiah  ii,  3. 


Of  the  Consecration  of  an  Altar  127 

corners :  afterwards,  he  maketh  the  same  number  of 
crosses  in  the  same  way  with  chrism.  By  the  oil 
assuredly  is  understood  the  grace  of  the  Holy  Ghost,  of 
which  saith  Esaias  the  Prophet,  '  The  yoke  shall  be 
destro}'ed  because  of  the  anointing.'*'^-  For  as  the 
bishop  poureth  oil  upon  the  altar,  so  Christ,  who  is  the 
Chief  High  Priest,  poureth  His  grace  upon  our  altar, 
which  is  our  heart:  for  He  is  the  distributor  of  all  graces 
through  the  Holy  Ghost,  as  saith  the  Apostle, '  To  one  is 
given  the  word  of  wisdom,  to  another  the  word  of  know- 
ledge, to  another  faith,  to  another  the  gift  of  healing,' 
etc.^^  And  just  as  the  bishop,  by  means  of  oil,  cleanseth 
the  table  of  the  altar,  so  also  cloth  the  Holy  Ghost  purify 
our  heart  from  all  vices  and  sins. 

30.  Christ  also  was  anointed  with  oil,  not  with  visible 
oil  indeed,  but  with  invisible  ;  that  is  with  the  grace  of 
the  Holy  Ghost.  Whence  David,  '  The  Lord  thy  God 
hath  anointed  thee  with  the  oil  of  gladness  above  thy 
fellows ' ;  ^^  that  is  above  all  the  saints  who  have  been 
partakers  of  His  Grace,  that  is,  Christ.  Whence  unction 
more  expressedly  agreeth  with  Christ  (the  Anointed  One) 
than  with  others,  because  God  hath  anointed  Him  above 
all  others  to  have  the  fulness  of  good  things,  and  there- 
fore his  name  is  interpreted  '  The  Anointed.'  Unction 
also  with  oil  signifieth  mercy,  according  to  that  saying  of 
the  Evangelist,  '  Anoint  thy  head  with  oil,  and  wash  thy 
face':^^  because  as  oil  is  among  fluids,  so  is  mercy  superior 
among  good  w^orks.  For  whatever  liquid  you  pour  upon 
oil,  yet  it  always  swimmeth  at  the  top.  Of  mercy  it  is 
written,  '  The  Lord  is  loving  unto  every  man,  and  His 
mercy  is  over  all  His  works,'^^  and  '  Merc}-  rejoiceth 
against   judgment.'"'^       With    this    oil,   therefore,    is    the 

'"'-  Isaiah  x,  27.  ^  I  Corinthians  xii,  8. 

^'  Psalm  xlv  (^Erttctavit  cor  rneiini)^  8.  "  S.  Matthew  vi,  17. 

^  Psalm  cxlv  {Exaliaho  te  Dens'),  9.  *  S.  James  ii,  13. 


128  The  Symbolism  of  Churches 

altar  of  our  'heart  anointed,  that  being  always  mindful 
of  mercy,  we  may  never  lose  the  effect  of  the  aspersion 
of  water,  and  of  regeneration  and  of  baptism. 

31.  The  five  crosses  made  with  the  oil  signify  that  we 
ought  always  to  have  a  remembrance  of  the  five  wounds 
of  Christ,  which  He  suffered  for  our  sakes  upon  the 
Cross.  For  He  suffered  five  wounds  ;  namely,  in  His 
hands,  His  feet,  and  in  His  side. 

32.  They  denote  further  the  five  feelings  of  pity  which 
be  necessary  for  us.  For  it  is  necessary  for  a  man  to 
pity  Christ,  by  sympathising  in  His  Passion  :  whence 
Job,  in  the  person  of  Christ,  saith,  '  Pity  me,  pity  me,' 
etc.  ^^  A  man  must  also  pity  his  neighbours  whose 
calamities  he  seeth  ;  whence  in  Ecclesiasticus, '  The  pity 
of  a  man  towards  his  neighbour.'  ^^  And  a  man  must 
pity  himself :  and  this  in  three  ways  ;  namely,  for  the 
sins  of  commission,  by  bewailing  them  ;  whence  Jeremiah, 
'  There  is  no  one  who  hath  penitence  for  his  sin,  saying, 
What  have  I  done  ?  '  ^^ — for  his  sins  of  omission  :  whence 
Isaiah,  '  Woe  is  me,  for  I  have  held  my  peace,'  ^^  that  is, 
for  I  have  not  spoken  ;  as  if  he  should  say,  For  I  have 
omitted  the  good  that  I  might  have  done:  —  and  for 
good  deeds  done  for  less  pure  motives  ;  whence  S.  Luke 
saith,  '  When  we  have  done  all  good  deeds,  we  must  say 
that  we  are  unprofitable  servants,'  etc.  ;  ^^  as  if  we  should 
say,  W^e  have  done  good,  but  not  well,  not  purely,  and 
therefore  we  have  done  it  unprofitably  ;  just  as  anyone 
giving  alms  for  vain  glory  cloth  good  indeed,  but  not 
well  and  not  purely.  Of  this  threefold  compassion  it  is 
said  in  Ecclesiasticus, '  Have  pity  on  thy  soul  and  please 
God  ; '  ^^  because  true  compassion  of  mind  ought  to  co- 
exist with  the  exhibition  of  good  works.     Wherefore  the 

^^  Job  xix,  21.         ^  Eccles.  xviii,  12— Vulgate.         ^^  Jeremiah  viii,  6. 

™  Isaiah  vi,  5 — Vulgate.  "  S.  Luke  xvii,  10. 

"^  Eccles.  XXX,  24 — Vulgate. 


Of  the  Consecration  of  an  Altar  129 

crosses  be  twice  made  ;  the  first  time  of  oil,  the  second 
of  chrism  :  whence  the  Psalm,  '  A  good  man  is  merciful 
and  lendeth' ;"^  that  is,  pitieth  in  mind,  and  lendeth  in 
deed.  And  since  it  sufficeth  not  to  have  compassion  in 
mind  together  with  the  exhibition  of  good  deeds,  with- 
out the  savour  of  a  good  report,  according  to  that  saying 
of  the  gospel,  '  Let  your  light  so  shine  before  men  that 
they  may  glorify  God ' ;  ^^  therefore  the  crosses  be  made 
with  chrism,  which  consisteth  of  balsam  and  oil. 

33.  Balsam  indeed,  on  account  of  its  good  odour,  signi- 
fieth  good  report ;  oil,  on  account  of  its  brightness,  signi- 
fieth  the  clearness  of  conscience  which  we  ought  to  have  : 
according  to  the  saying  of  the  Apostle,  '  Our  rejoicing  is 
this,  the  testimony  of  our  conscience.'  "^  Again,  balsam 
is  properly  conjoined  with  oil,  because  good  report  is 
added  to  mercifulness. 

34.  Again,  by  the  five  crosses  made  of  oil  and  of 
chrism  the  five  senses  of  our  body  be  understood,  which 
are  doubled  and  made  into  ten,  because  by  properly 
using  the  senses  of  our  body,  we  both  keep  ourselves,  and 
confirm  others  by  our  example  and  teaching  in  well- 
doing. Whence  that  good  trader  boasted,  saying,  '  Be- 
hold I  have  gained  five  more  talents.' ^*^  But  whilst 
these  anointings  are  going  on,  they  chant,  '  The  Lord 
thy  God  hath  anointed  thee,'  ^''  which  was  said  of  Christ. 

The  altar  therefore  is  anointed  three  times ;  twice 
with  oil,  and  once  with  chrism  ;  because  the  Church  is 
marked  by  Faith,  Hope,  and  Charity,  which  last  is  greater 
than  the  others.  And  while  the  chrism  is  used  they 
chant, '  See  the  smell  of  my  son  is  as  the  smell  of  a  field.'  ^^ 
This  field  is  the  Church,  which  is  verdant  with  flowers, 
which  shineth  in  virtues,   which  is   fragrant   with   good 

^  Psalm  cxii  {Beatus  vir\  5.  «•  S.  Matthew  v.  16. 

•^  2  Corinthians  i,  12.  **  S.  Matthew  xxv,  20. 

^'  Hebrews  i,  9.  ''"^  Genesis  xxvii,  27. 


130  TJie  Symbolism  of  CJiwxJies 

works  ;  and  wherein  be  the  roses  of  martyrs,  the  Hlies  of 
virgins,  the  violets  of  confessors,  and  the  verdure  of 
beg-inners  in  the  faith.  After  the  unction  there  is  incense 
burnt,  which  signifieth  the  devotion  of  prayer.  For  he 
that  hath  the  seven  gifts  of  the  Holy  Ghost,  and  is  made 
like  unto  God,  is  able  to  offer  unto  Him  devout  prayer, 
of  which  he  hath  this  similitude. 

35.  It  is  burnt  in  five  places,  namely,  at  the  four 
corners  and  in  the  middle,  because  we  ought  so  to 
exercise  the  five  senses  of  the  body  that  the  report  of 
our  good  works  may  extend  to  our  neighbours.  Of 
which  saith  the  Apostle,  '  We  are  the  sweet  savour  of 
Christ  in  every  place.'  ^'^  And  in  the  Gospel,  '  Let  your 
light  so  shine  before  men,'  etc.  Besides  this,  the  frequent 
use  of  incense  is  the  continual  mediation  of  Christ  the 
Priest,  and  our  High  Priest,  for  us  unto  God  the  Father. 

36.  To  describe  a  cross  with  the  incense,  is  to  exhibit 
His  Passion  to  the  Father  and  Him  interceding  for  us. 
The  burning  incense  plenteously  in  the  middle  and  at 
the  corners  is  to  multiply  prayers  through  Jerusalem  and 
in  the  Catholic  Church. 

37.  Next  to  this  the  bishop  confirmeth  the  altar  with 
the  sign  of  the  cross,  saying,  '  Confirm  this  altar,  O 
Lord,'  etc.  And  this  confirmation  performed  by  the 
bishop  with  chrism  on  the  front  of  the  stone,  signifieth 
the  confirmation  which  is  performed  daily  by  the  Holy 
Spirit,  through  charity,  upon  the  altar  of  the  heart,  so 
that  no  tribulation  should  avail  to  separate  our  heart 
from  the  love  of  God  :  whence  saith  the  Apostle,  '  Who 
shall  separate  us  from  the  love  of  Christ  ?  shall  tribula- 
tion ? '  etc.'*^  Then  there  is  added  the  Gloria  Patri  in 
praise  of  the  Trinity. 

38.  The  last  benediction  of  the  altar  signifieth  that 
final  benediction  when  it  shall  be  said, '  Come,  ye  blessed 

''^  2  Corinthians,  ii,  15.  ™  Romans  viii,  35. 


Of  the  Consec7'ation  of  an  Altar  131 

of  my  Father,'  etc.  "^  Afterwards  the  altar  is  wiped 
over  with  a  white  Hnen  cloth,  to  notify  that  we  ought 
to  cleanse  our  heart  by  chastity  of  life.  Then  the 
vessels,  vestments,  and  linen  cloths,  devoted  to  the 
divine  worship  are  blessed.  For  Moses  also  during  the 
forty  days  was  instructed  by  the  Lord  to  provide 
linen  cloths  and  the  ornaments  necessary  for  the 
Temple. 

39.  Assuredly,  thus  to  bless  the  utensils  is  to  refer  all 
our  works  unto  the  Lord.  After  this,  the  altar  is 
covered  with  white  and  clean  cloths  :  concerning  which 
ceremony  we  have  spoken  under  the  head  of  the  Altar. 
Lastly,  the  church  is  ornamented  and  the  lamps  are 
lighted  :  for  then  shall  the  works  of  the  just  shine  forth, 
'  Then  shall  the  just  shine,  as  sparks  run  swiftly  among 
the  stubble.' '-  And  then  upon  the  altar,  consecrated 
after  this  order,  the  Mass  is  celebrated  and  the  sacrifice 
offered  unto  the  Most  Highest :  that  sacrifice,  namely,  of 
which  the  Prophet  speaketh, '  The  sacrifices  of  God  are  a 
broken  spirit ;  a  broken  and  a  contrite  heart,  O  God, 
Thou  wilt  not  despise ' :  '^  as  shall  be  declared  in  the 
introduction  to  the  fourth  book.^'*  For  consecration 
ought  not  to  be  performed  without  a  Mass,  according  to 
Pope  Gelasius,"^  because  then  there  is  revealed  a  sacra- 

"  S.  Matthew  xx,  34.  "'-  Wisdom  iii,  7. 

'^  Psalm  li  {Miserere  viei  Dejis\  17. 
''  The  blessed  Bernard  saith,  My  brethren,  let  us  in  sacrificing;  add 
the  sacrifice  of  praise  unto  our  words,  let  us  add  sense  to  sense,  affection 
unto  affection,  exaltation  unto  exaltation,  maturity  unto  maturity,  and 
humility  unto  humility.  Wherefore,  he  that  is  about  to  celebrate  must 
offer  unto  the  Highest  that  sacrifice  of  which  the  Psalmist  speaketh,  'The 
sacrifices  of  God  are  a  troubled  spirit.'  And  again,  '  Offer  unto  God  the 
sacrifice  of  thanksgiving.'  And  the  Apostle,  '  Present  your  bodies  a  living 
sacrifice  holy  acceptable  unto  God  which  is  your  reasonable  service . 
mortifying  upon  the  altar  of  your  heart  your  members  which  are  upon  the 
earth  ;  fornication,  uncleanness,  inordinate  affection,  evil  concupiscence, 
and  covetousness,  which  is  idolatry  '  ;  in  order  to  sacrifice  yourselves  with 
a  pure  heart  and  chaste  body  unto  God. — Proem,  lib.  iv,  17. 

*  Quoted  also  in  the  Decretal  De  Consecrat.  Distinct.  I. 


132  The  Symbolisni  of  Churches 

ment,  which  'hath   been   hidden   from   the  angels   even 
from  the  beginning. 

And  observe,  that  in  the  aspersion  of  the  church  the 
bishop  useth  only  the  linen  and  inferior  vestments  :  but 
at  the  Mass  he  is  adorned  with  pontifical  and  precious 
vestments,  because  the  high  priest  in  the  law  used  to 
expiate  the  sanctuary  in  a  linen  ephod,  and  afterwards 
used  to  offer  the  ram  for  the  burnt  offering  being  washed 
and  arrayed  in  the  high  priest's  vestments.  But  because 
he  used  to  send  forth  the  scapegoat  after  the  expiation 
being  clothed  in  the  same  linen  ephod,  on  this  account 
some,  in  the  consecration  of  fonts  and  immersion  of  the 
catechumens  where  their  sins  are  transferred,  do  use  the 
simple  linen  vestments. 


CHAPTER  VIII 

OF  CONSECRATIONS  AND  UNCTIONS 

Of  Chrism — Of  the  name  Christ,  and  of  Christians — The  Heresy  of  the 
Arnaldistse — The  Anointing  of  Priests — Of  Bishops — Of  Kings — Of 
the  Consecration  of  Chalices  and  Patens — Of  Extreme  Unction — Of 
the  Benediction  of  Church  Ornaments. 

I.  We  read  that  the  Lord  commanded  Mol'cs^  to  make 
a  chrism,  with  which  unguent  to  anoint  the  tabernacle  at 
the  time  of  the  dedication,  and  the  ark  of  the  testimony, 
and  the  table,  together  with  the  vessels  ;  and  with  which 
also  the  priests  and  kings  should  be  anointed.  Yet 
Moses  himself  is  not  said  to  have  been  anointed,  except 
with  a  spiritual  unction,  as  also  was  Christ. 

2.  Christ  hath  willed  that  we  should  be  anointed  with 
a  material  unction  in  order  that  we  may  by  it  obtain  the 
spiritual  unction  :  and  on  this  account  our  loving  Mother, 
the  Church,  provideth  different  sorts  of  unction.  Upon 
which  let  us  here  touch  lightly,  Saying — 

I.  What  unctions  of  this  sort  signify. 
II.  Of  what  they  be  made. 

III.  Of  the  unction  before  baptism. 

IV.  Of  the  unction  after  baptism,  which  is  performed 

by  the  bishop  on  the  forehead. 
V.  Of  the  unction  in  ordination. 

'    Exodus  XXX,   22. 


134  ^^'-^  Syinbolisni  of  Churches 

VI.  Of  the  unction  in  consecrating  bishops  and  princes. 
VII.  Of  the  unction   of  a   church,  altar,   chaHce,  and 
other  ecclesiastical  instruments. 
VIII.  Of  extreme  unction. 

IX.  Of  the  consecration  and  benediction  of  a  cemetery, 

vestments,  and  other  ecclesiastical  ornaments. 
X.  Of  the  consecration  and  benediction  of  virgins. 

3.  Firstly  ;  with  respect  to  the  first,  then,  it  is  to  be 
noted  that  there  be  two  kinds  of  unction  :  an  external, 
which  is  material  or  corporeal,  and  visible  ;  and  an 
internal,  which  is  spiritual  and  invisible.  The  body  is 
anointed  visibly  with  the  external  unction  ;  the  heart 
invisibly  by  the  internal.  Of  the  first,  the  Apostle  S. 
James  saith,  '  Is  any  sick  among  you  ?  Let  him  call  for 
the  elders  of  the  Church  ;  and  let  them  pray  over  him, 
anointing  him  with  oil  in  the  name  of  the  Lord  ;  and  the 
prayer  of  faith  shall  save  the  sick.'  ^  Of  the  second  the 
Apostle  S.  John  saith,  '  But  the  anointing  which  ye  have 
received  of  Him  abideth  in  you,  and  ye  need  not  that 
any  man  teach  you  :  but  the  same  anointing  teacheth 
you  of  all  things.'  ^  The  external  unction  is  a  sign  of 
the  internal.  But  the  internal  is  not  only  a  sign,  that  is 
a  thing  signified,  but  a  sacrament  also  ;  because  if  it  be 
worthily  received,  it  either  effecteth,  or  without  doubt 
increaseth,  that  which  it  doth  signify — for  instance, 
healing  :  according  to  the  saying,  '  They  shall  lay  their 
hands  upon  the  sick,  and  they  shall  be  healed.'  ^ 

Secondly  ;  with  respect  to  the  second  point,  you  must 
know  that  in  making  use  of  the  external  and  visible 
unction,  two  sorts  of  oil  are  consecrated  :  namely,  holy 
oil,  or  the  oil  of  the  catechumens,  with  which  catechumens 
are  anointed  ;  and  the  oil  of  the  sick,  with  which  the  sick 
are  anointed.     Of  which  kind  of  unction  the  authority  of 

-  S.  James  v,  14.  *  i  S.  John  ii,  27.  '  See  Acts  xxviii,  8. 


Of  Consecrations  and  Unctions  135 

S.  James  quoted  above  doth  speak,  '  Is  any  sick  among 
you,'  etc. 

But  in  what  way  the  benediction  of  these  two  sorts  of 
oil  and  of  chrism  is  performed  will  be  declared  in  the 
sixth  book  in  the  chapter  upon  the  Fifth  Day  of  the 
Holy  Week.-^ 

4.  But  is  it  asked  why  the  sick  and  the  catechumens 
are  anointed  with  oil  ?  I  answer,  in  order  that  the  invi- 
sible benefits  may  be  more  easily  received  through  the 
visible  signs  :  for  as  oil  by  expelling  weakness  refresheth 
the  wearied  limbs,  and  as  it  from  its  own  natural  qualities 
affordeth  light,  so  it  is  to  be  believed  that  unction  with 
consecrated  oil,  the  which  is  a  type  of  faith  expelling 
sin,  doth  impart  health  to  the  soul  and  doth  afford  it 
light.  Herein  the  visible  oil  is  in  the  outward  sign,  the 
invisible  oil  in  the  inward  sacrament  ;  and  the  spiritual 
oil  is  within.  For  the  oil  of  the  sick  we  have  received 
authority  from  the  apostles  ;  for  the  oil  of  the  catechu- 
mens from  apostolical  men. 

5.  And  although  God  can  grant  the  spiritual  oil  without 
the  material,  yet  because  the  apostles  have  used  this  rite 
in  the  case  of  the  sick,  and  apostolical  men  in  the  case  of 
catechumens,  this  practice  which  their  authority  hath 
consecrated  cannot  be  omitted  without  sin  (as  hath  been 
said  in  the  chapter  upon  the  x^ltar)  :  just  as  anciently  the 
just  pleased  God  without  circumcision  ;  but  after  it  had 
been  enjoined  them  to  be  circumcised,  such  as  omitted 
this  rite  were  subjected  to  sin. 

Thirdly  ;  we  have  to  speak  of  the  unction  before  baptism. 
And  indeed  in  the  New  Testament  not  only  kings  and 
priests  be  anointed,  as  hath  been  already  said,  but  also — 
(because  Christ  by  His  Blood  hath  made  us  kings  and 
priests,   that    is,    royal    priests,   unto    our    God,   as   the 

^  It  has  not  been  thought  necessary  to  translate  the  passages  referred  to. 


136  The  Symbolism  of  Chiirches 

Apostle  S.  Peter  saith,^  '  Ye  are  a  chosen  generation,' 
that  is,  chosen  out  from  the  tribes  of  men, '  a  royal  priest- 
hood,' that  is,  governing  yourselves  well) — also,  I  say, 
all  Christians  be  anointed  twice  before  their  baptism 
with  consecrated  oil — first,  on  the  breast :  secondly,  be- 
tween the  shoulders  :  and  twice  after  their  baptism,  with 
holy  chrism — first,  on  the  crown  of  the  head  ;  and 
secondly,  by  the  bishop  on  the  forehead. 

6.  And,  according  to  Augustine,  the  first  three  unctions 
have  been  introduced  rather  by  use  than  by  any  written 
authority.  The  candidate  for  baptism  is  anointed  with 
oil — first,  on  the  breast,  in  which  is  the  locality  of  the 
heart ;  first,  in  order  that  by  the  gift  of  the  Holy  Ghost 
he  may  cast  away  error  and  ignorance  and  embrace  a 
right  faith  ;  because  '  the  just  liveth  by  faith,'  '  and 
'  with  the  heart  we  believe  unto  justification.'  ^  But 
he  is  anointed  between  the  shoulders,  in  order  that  he 
may,  by  the  grace  of  the  Holy  Ghost,  shake  off  indif- 
ference and  sloth,  and  practise  good  works  (because  '  faith 
without  works  is  dead  '),'^  so  that  by  means  of  sacra- 
ments of  faith  there  may  result  a  purity  of  thoughts. 
On  the  breast,  again,  that  by  the  practising  of  good 
works  there  may  arise  a  boldness  of  labour  :  between 
the  shoulders,  to  the  end  that  '  faith  (according  to  the 
Apostle)  may  work  by  love.'  ^^  The  oil  therefore  is 
carried  over  from  the  heart  to  the  shoulders,  since  faith, 
which  is  conceived  in  the  mind,  is  perfected  in  works 
(because,  that  is,  faith  consisteth  in  making  our  deeds  like 
our  words)*  But  the  person  after  baptism  is  anointed 
by  the  priest  on  the  head  with  chrism,  that  '  he  may  be 
ready  always  to  give  an  answer  to  every  man  that  asketh 
him  a  reason  for  the  faith  that  is  in  him,'  ^^  because  by 

®  I  S.  Peter  ii,  9.     '^  Habakkuk  ii,  4.     ^  Romans  x,  10.     ^  S.  James  ii,  26. 
*"  Gal.  V,  6.  *■  This  clause  does  not  occur  in  the  Princeps  Edition. 

"   I  S.  Peter  iii,  15. 


Of  Consecrations  and  Utictions  137 

the  head  is  understood  the  mind  :  as  it  is  written,  '  The 
eyes/  that  is  the  understanding,  '  of  the  wise  are  in  his 
head/  '^  that  is,  his  mind  ;  of  which  mind,  the  superior 
part  is  reason  and  the  inferior  sensuahty.  Hence,  by  the 
crown,  which  is  the  upper  part  of  the  head,  is  well 
represented  reason,  which  is  the  superior  part  of  the  mind. 
Of  this  we  shall  speak  in  the  sixth  book  also,  under  the 
head  of  Easter  Eve,  in  which  confirmation  is  treated  of  ^"^ 
But  this  is  the  reason  that  before  baptism  one  is 
anointed  with  consecrated  oil,  and  after  baptism  with 
holy  chrism  ;  because  chrism  is  competent  to  a  Christian 
alone. 

7.  For  Christ  is  so  named  from  chrism,  or  rather 
chrism  is  so  called  from  Christ,  not  according  to  the  form 
of  the  name  only,  but  according  to  the  rational  order  of 
faith.  For  Christians  are  called  from  Christ,  as  the 
anointed  \\ou\d  be  derived  from  the  Anointed  One,  namely, 
Christ;  so  that  all  may  unite  in  the  odour  of  that 
unguent,  namely,  Christ,  Whose  name  is  as  oil  poured 
out  :  but  according  to  the  power  of  the  word,  Christians 
are  called  so  from  clirism,  according  to  Isidorus.^"*  This 
subject  is  treated  in  the  introduction  to  the  second  book.'^ 

'-  Ecclesiasticus  ii,  14. 

'^  The  passage  referred  to  speaks  of  the  diverse  graces  conferred  by  the 
several  unctions,  and  does  not  illustrate  our  more  particular  object. 

"  '  For  Christ  is  named  of  chrism,  and  meaneth  the  Anointed  One.  For 
it  was  commanded  the  Jews  to  make  a  holy  unguent  for  such  as  were 
called  unto  the  priesthood  or  the  kingdom  :  and  as  now  the  vestment  of 
purple  is  unto  kings  the  mark  of  kingly  power,  so  upon  these  did  the 
unction  with  sacred  unguent  bestow  the  name  and  kingly  power  :  and 
hence  were  they  called  Christi,  from  chrism,  which  is  unction.  For  chrisma  in 
Greek  is  inictio  in  Latin.  And  this  unction  did  aptly  give  this  name  unto 
our  Lord,  because  He  was  anointed  of  the  Father  by  the  Spirit,  as  is  said  in 
the  Acts  of  the  Apostles,  "  Against  Thy  Holy  Child  Jesus,  Whom  Thou 
hast  anointed,  were  they  gathered  together  "  :  not,  that  is,  with  visible  oil, 
but  with  the  gift  of  grace,  which  is  denoted  by  the  visible  oil.'  S.  Isidore 
of  Seville,  Orig.  vii,  2.     See  also  Orig.  vii,  4,  and  De  Off.  Ecc.  i,  i. 

'*  '  Christians  be  named  from  Christ,  and  Christ  from  chrism,  being 
anointed.  For  He  was  anointed  by  God  from  the  beginning  "  with  the  oil 
of  gladness  above  His  fellows."  In  the  Old  Testament  priests  and  kings 
be  called  Christs  (or  Anointed),  because  they  were  anointed  with   a  tem- 


138  TJie  Symbolism  of  Churches 

8.  Again,  according  to  Augustine,  the  first  unction 
with  oil  showeth  us  to  be  prepared  fully  to  hear  the  faith, 
and  called  to  the  sweet  odour  of  Christ,  and  warned  to 
renounce  the  devil.  The  second  unction,  according  to 
Rabanus,  is  upon  the  breast  and  between  the  shoulders, 
that  we  may  be  fortified  on  both  sides  by  faith,  and  con- 
firmed by  the  grace  of  God  for  the  performance  of  good 
works.  For  by  the  breast  is  rightly  understood  the 
virtue  of  faith  :  but  by  the  shoulders — upon  which  any 
burden  is  borne — the  strength  and  working  of  a  man: 
according  to  that  saying,  '  They  bind  heavy  burdens  and 
lay  them  on  the  shoulders  of  men,'  etc.^*^  A  man  is 
anointed  therefore  on  the  breast  and  between  the  shoulders, 
that  both  in  thought  and  deed  he  may  relinquish  the 
works  of  the  devil,  and  become  capable  of  understanding 
the  Word  of  God,  and  strong  enough  to  bear  its  yoke 
and  the  burden  of  the  law. 

9.  But  the  unction  upon  the  crown,  that  is  the  top  part 
of  the  head  over  the  brain,  is  performed  according  to  the 
same  authority  in  order  that  he  who  is  so  anointed  may 
become  a  partaker  of  the  heavenly  kingdom :  and  because 
the  soul  of  the  baptised  person  is  espoused  unto  the 
Head,  that  is  Christ,  therefore  this  unction  is  made  with 
chrism,  compounded  of  oil  and  balsam,  in  order  that  we 
may  know  that  the  Holy  Ghost,  Who  worketh  invisibly, 
is  given  unto  him  :  for  oil,  as  we  said  above,  cherisheth 
the  wearied  limbs  and  afifordeth  light    But  balsam  giveth 

poral  unction.  As  it  is  written,  "  Touch  not  my  Christs  ''  (j.e.  mine  anointed). 
Wherefore,  Christ  is  not  a  peculiar  name  of  our  Saviour,  but  is  a  common 
appellation  of  dignity.  But  the  name  Jesus  is  peculiar  to  the  person  of 
our  Saviour  alone,  and  was  given  Him,  as  the  Evangelist  doth  testify  by  the 
angel,  Gabriel,  at  the  Conception,  and  by  men  at  His  Circumcision.' — 
Durand.  loco  cit.  This  will  explain  the  reason,  to  many  persons  so 
puzzling,  why  it  is  only  to  the  name  of  Jesus  that  our  Church,  after  the 
Apostle,  commands  due  obeisance  to  be  made  :  and  will  reprove  the 
erroneous,  though  pious,  zeal  which  makes  so  many  of  the  poor  even  now 
bow  at  the  other  names  of  our  Blessed  Lord. 

"^  S.  Matthew  xxiii,  4. 


Of  Consecrations  and  Unctions  139 

it  a  sweet  odour.  If  so  be  the  limbs  of  the  soul  be 
wearied,  when  it  repenteth  of  having  acted  in  opposition 
to  God,  the  Holy  Ghost  cometh  to  it,  giving  light  to  its 
understanding  and  showing  it  that  its  sins  are,  or  may  be, 
forgiven,  and  bestowing  on  it  good  works  which  breathe 
out  a  sweet  odour  amongst  others  :  all  which  is  denoted 
by  the  fragrant  balsam.  Also  because  the  seat  of  high- 
mindedness,  which  according  to  the  name  is  always  seek- 
ing higher  things,  appears  to  exist  in  the  head,  therefore 
the  unction  on  this  part  is  rightly  performed  in  the  form 
of  the  cross  and  in  token  of  humility. 

10.  Pope  Sylvester  appointed  that  this  unction  might 
be  administered  by  priests  upon  occasion  of  death  : 
whence  it  is  likely  that  before  his  time^''  the  anointing 
both  of  the  crown  of  the  head  and  of  the  forehead  was 
reserved  for  the  bishop.  For  when  the  bosom  of  the 
Church  was  extended,  and  bishops  could  no  longer  be  at 
hand  for  each  individual  in  confirmation,  he  then  ordered, 
lest  any  should  perish  without  the  unction  of  chrism, 
that  all  should  be  anointed  on  the  crown  of  the  head 
over  the  brain,  which  is  the  seat  of  wisdom,  at  the  hands 
of  a  priest,  for  the  increasing  of  strength  and  grace. 
Whence  if  afterwards  they  should  have  died,  saith 
Richard  (of  Cremona),  they  shall  receive  an  increase  of 
grace  and  glory. 

11.  Yet  nevertheless  we  believe  that  a  man  may  be 
saved  by  baptism  alone  even  without  the  unction,  and 
that  the  Holy  Ghost  is  given  without  the  laying  on  of 
hands  to  such  as  God  may  will,  as  we  read  in  the  Acts  of 
the  Apostles. 

12.  Yet  the  faithless  heretics,  the  xArnaldistae,^^  assert 

'^  S.  Sylvester  was  the  contemporary  of  Constantine.      Circa  x.v.  325. 

'^  Our  author  mentions  another  heresy  of  the  Arnaldistce  in  the  19th 
section  of  the  proem  of  book  iv.  These  heretics  were  the  followers  of 
Arnakius  de  Brixio  (of  Bresse),  a  disciple  of  Abelard.  His  opinions  were 
condemned  in  the  second  General  Lateran  Council,  1 139. — Barofi.  Suh. 
Anno.  tom.  xviii.     See  also  S.  Bernard,  Epist.  195. 


140  TJie  Syinbolisjji  of  Churches 

that  men  never  receive  the  Holy  Ghost  through  the  bap- 
tism of  water  ;  and  that  Samaritans  who  were  baptised 
did  not  receive  Him  until  they  received  the  laying  on  of 
hands.  Both  these  unctions  are  administered,  according 
to  Rabanus,  in  the  form  of  the  cross,  that  the  devil, 
whose  vessel  the  person  is,  recognising  the  sign  of  his  own 
discomfiture,  the  sign  of  the  Holy  Cross,  may  know  that 
from  that  moment  the  vessel  is  Another's,  being  alienated 
from  him. 

13.  According  to  the  same  writer  the  unction  on  the 
breast  is  afterwards  administered  with  invocation  of  the 
Trinity,  in  order  that  no  remains  of  the  hidden  enemy 
may  abide  therein,  but  the  mind  be  comforted  in  the  faith 
of  the  Holy  Trinity,  and  receive  and  understand  the 
commandments  of  God.  Therefore  each  of  the  faithful 
is  anointed  first  twice  with  oil,  next  in  like  manner  twice 
with  chrism.  First  in  baptism  on  the  crown  of  the 
head  :  secondly  after  baptism,  namely  at  confirmation, 
on  his  forehead  :  because  to  the  apostles  also  was  the 
Holy  Ghost  twice  given,  as  will  be  set  forth  in  the  sixth 
book  on  Holy  Saturday.^^ 

Fourthly  ;  in  the  fourth  place  we  were  to  speak  of  the 
unction  which  is  administered  by  the  bishop  on  the  fore- 
head of  such  as  have  been  baptised  :  but  of  this  we  shall 
speak  in  the  same  place. ^" 

14.  Fifthly  ;  in  the  fifth  place,  with  respect  to  the 
unction  of  ordination,  it  is  to  be  noted  that  the  hands  of 
the  priest  are  anointed  by  the  bishop,  that  he  may  know 
that  he  in  this  sacrament  doth  receive  by  the  Holy 
Ghost  the  power  and  grace  of  consecrating.  Whence 
the  bishop,  whilst  anointing  them,  saith :  '  Deign,  O  Lord, 
by  means  of  this  unction  and  our  benediction  to  conse- 
crate and  sanctify  these  hands,  that  whatsoever  they  con- 

'"  -"  It  has  not  been  judged  necessary  to  translate  the  passages  referred 
to,  for  the  same  reason  as  stated  above  in  note  13. 


Of  Consecrations  and  Unctions  141 

secrate  may  be  consecrated,  and  whatsoever  they  bless 
may  be  blessed  in  the  name  of  the  Lord.'  And  for  this 
cause  devout  men  kiss  the  hands  of  priests  immediately 
after  their  ordination,  believing  by  this  to  become 
partakers  of  their  prayers  and  blessings.  And  the  anoint- 
ing is  with  holy  oil,  because  they  ought  to  work  with 
their  hands  the  works  of  mercy  with  all  their  might  to- 
wards all  men  :  for  the  works  are  denoted  by  the  hands  ; 
mercy  by  the  oil.  Whence  the  good  Samaritan  coming 
near  to  the  wounded  man  poured  wine  and  oil  into  his 
wounds.  The  hands  are  anointed  with  oil  also  that  they 
may  be  supple  for  offering  the  host  unto  God  for  the 
sins  of  men,  and  that  they  may  be  open  to  all  acts  of 
piety  and  not  be  kept  dry  and  clenched.  For  both  these 
things,  namely  the  grace  of  healing  and  the  charity  of 
loving,  are  denoted  by  the  oil.  Wherefore  further  the 
laying  on  of  hands,  together  with  oil  upon  the  heads  of 
such  as  be  ordained,  is  done  because  by  the  hands  the 
operation,  by  the  fingers  the  gifts,  of  the  Holy  Ghost, 
and  by  the  head  the  mind,  be  understood.  The  hand 
then  is  laid  on  because  it  is  sent  forth  imbued  with  the 
gifts  of  the  Holy  Ghost  to  perform  the  works  of  Christ. 

15.  Sixthly,  with  respect  to  the  unction  of  bishops  and 
of  temporal  princes,  it  is  to  be  known  that  the  former 
hath  derived  its  origin  from  the  Old  Testament.  For  in 
the  2 I.St  chapter  of  Leviticus  the  high  priest  is  said  to  be 
he  '  upon  whose  head  the  anointing  oil  is  poured,'  ^^  and 
whose  hands  were  consecrated  in  priesthood.  A  bishop, 
however,  is  anointed  with  chrism,  which  (as  we  said  be- 
fore) is  composed  of  oil  and  balsam  ;  and  he  is  anointed 
therewith  both  outwardly,  and  inwardly  in  his  heart,  in 
order  that  b}^  the  inward  oil  he  have  a  clear  conscience 
towards  God,  and  by  the  outward  oil  may  have  the 
odour  of  good  report  towards  his  neighbour  :  which  is 
-'  Leviticus  xxi,  10. 


142  The  Symbolisni  of  Churches 

denoted  by  the  balsam.  The  Apostle  saith  of  a  clear 
conscience,  '  For  our  rejoicing  is  this  the  testimony  of  our 
conscience.'  ^^  *  For  the  king's  daughter  is  all  glorious 
within,'  ^^  that  is,  her  glory  proceedeth  from  within.  Con- 
cerning the  odour  of  a  good  report  the  same  Apostle 
saith,  '  For  in  every  place  we  are  unto  God  a  sweet 
savour  of  Christ,'  that  is,  an  example  and  imitation,  and, 
'  to  some  we  are  the  savour  of  life  unto  life,'  etc.,^^  as  if 
he  had  said,  we  are  an  example  of  love  and  a  good 
opinion  leading  unto  eternal  life,  '  and  to  others  a  savour 
of  death  unto  death,'  that  is,  of  hatred  and  evil  opinion 
leading  unto  eternal  death. 

16.  For  a  bishop  ought  to  have  in  himself  'a  good 
report '  both  of  them  which  are  within  and  '  them  which 
are  without '  ;  ^^  so  that  one  curtain,  that  is,  the  faithful, 
may  draw  on  the  other  curtain,  that  is,  the  unbeliever, 
namely,  unto  belief;  ^^  and  'he  that  heareth,'  namely,  by 
learning  and  believing,  '  say,  come,'  ^^  namely,  by 
preaching  and  teaching.  With  this  unguent  be  the  head 
and  hands  of  a  bishop  consecrated  :  for  by  the  head  is 
understood  the  mind,  as  the  gospel  saith,  '  anoint,'  ^^ 
that  is, humble,  'thy  head,  and  wash  thy  face,'  that  is,  thy 
conscience,  namely,  with  tears  :  by  the  hands  be  denoted 
good  works,  as  is  said  in  the  Canticles,  '  my  hands,'  that 
is,  my  good  works,  '  dropped  with  myrrh,'  that  is,  gave  to 
others  a  good  example.  ^^ 

17.  The  head,  therefore,  is  anointed  with  the  balsam 
of  charity,  (i)  That  the  bishop  may  love  God  with  his 
whole  heart  and  with  his  whole  mind  and  whole  soul, 
and  also,  after  the  example  of  Christ,  '  love  his  neighbours 
as,'   that  is,    as    much  as,    '  himself.'     For  according    to 

"  2  Corinthians  i,  12.  -^  Psalm  xlv  [Eriictavit  cor  meiim)^  14. 

^^  2  Corinthians  ii,  15.  ^^  i  Timothy  iii,  7. 

^^  There  appears  to  be  here  some  mystical  reference  to  the  coupling  of 
the  curtains  of  the  tabernacle.     See  Exod.  xxvi , 

-^  Apocalypse  xxii,  17.  '^^  S.  Matthew  vi,  17.  -"  Canticles  v,  5. 


Of  Consecrations  and  Unctions  143 

Gregory,  oil  on  the  head  is  charity  in  the  soul, 
(ii)  Secondly,  the  head  is  anointed  by  reason  of 
authority  and  dignity  ;  since  not  only  bishops  but  also 
kings  are  consecrated.  (iii)  Thirdly,  to  show  that  a 
bishop  representeth  the  person  of  Christ,  as  being  his 
vicar,  of  whom  it  is  said  by  the  Prophet,  '  it  is  like  the 
precious  ointment  upon  the  head.'  ^^  For  the  head  of 
man  is  Christ,  the  head  of  Christ  is  God  :  Who  saith  of 
Himself, '  the  Spirit  of  the  Lord  is  upon  Me,  because  He 
hath  anointed  Me  to  preach  the  gospel  to  the  poor.'  ^^ 
For  Christ,  our  Head,  was  anointed  with  the  invisible 
oil  He  intercedeth  for  the  Church  Universal,  a  bishop 
for  that  Church  committed  unto  him. 

18.  But  his  Jiands  also  are  anointed,  on  account  of 
his  mystery  and  office  ;  and  for  the  anointing  of  these, 
which  do  signify  works,  is  employed  oil,  that  is,  the 
chrism  of  piety  and  mercy,  (i)  First,  in  order  that  the 
bishop  may  'do  good  unto  all  men,  and  especially  unto 
them  that  are  of  the  household  of  faith,' ^^  his  hands 
should  be  closed  to  none,  but  be  open  to  all  ;  according 
to  the  saying,  '  He  hath  opened  his  hands  to  the  poor, 
and  extended  his  arm  to  the  destitute.' ^^  A  hand  that 
is  dried  up,  that  is  avaricious,  that  is  tenaciously  held 
clenched,  cannot  be  opened  :  therefore  his  hands  are 
anointed,  in  order  that  they  may  be  healed  and  opened, 
and  may  bestow  alms  on  the  indigent.  .  (ii)  Secondly,  to 
show  that  he  hath  received  the  power  of  blessing  and 
consecrating.  Whence  the  consecrating  bishop,  when  he 
anointeth  them,  saith,  '  Deign,  O  Lord,  to  consecrate  and 
sanctify  these  hands,'  and  so  forth,  as  we  quoted  above. 
(iii)  That  they  may  be  clean  for  offering  sacrifices  for  sins. 
And  note,  that  although  a  bishop's  hands  were  anointed 
with  oil  beforehand  when  he  was  ordained  a  priest,  yet 

*•    Psalm  cxxxiii  {Ecce  qiiani  bonutn\  2.  ■"    Isaiah  Ixi,  I. 

*-  Galatians  vi,  10.  ^  Proverbs  xxxi,  20. 


144  The  Symbolisin  of  Churches 

they  be  again  anointed  with  chrism  when  he  is  conse- 
crated a  bishop.  Herein  by  the  hands  are  typified  good 
works  ;  by  the  oil,  the  abundance  of  the  Holy  Ghost  of 
grace ;  by  the  balsam,  which  is  mixed  with  the  oil  in 
making  the  chrism,  the  savour  of  good  report ;  as  in  Eccles- 
iasticus, '  My  sweet  odour  is  as  myrrh  unmixed.'  ^^  Where- 
fore because  in  the  works  of  bishops  and  other  superiors 
there  ought  to  appear  more  than  in  their  inferiors  the  gifts 
of  the  Holy  Ghost  and  the  savour  of  good  report  ; 
according  to  that  saying,  '  For  we  are  unto  God  a  sweet 
savour  of  Christ '  ;  ^^  for  even  in  the  heavenly  hierarchy 
the  superior  angels  excel  the  inferior  in  blessings  and 
grace  ;  hence,  therefore,  at  their  consecration  as  bishops 
their  hands,  already  anointed  with  oil,  are  with  reason 
again  anointed  with  chrism. 

19.  The  thumb  also  is  fortified  with  chrism,  that  the 
laying  on  of  the  thumb  may  profit  all  men  for  salvation. 

20.  Further,  in  the  Old  Testament,  not  only  was  a 
priest  anointed,  but  also  a  king  and  prophet  :  as  we  find 
in  the  books  of  Kings.  Whence  the  Lord  enjoined 
Elias,  '  Go  return  on  thy  way  to  the  wilderness  of 
Damascus  :  and  when  thou  comest,  anoint  Hazael  to  be 
king  over  Syria  ;  and  Jehu  the  son  of  Nimshi  shalt  thou 
anoint  to  be  king  over  Israel  ;  and  Elisha  the  son  of 
Shaphat  of  Abel-Meholah  shalt  thou  anoint  to  be 
prophet  in  thy  room.'  ^"  Samuel  also  anointed  David  to 
be  king.  But  after  that  Jesus  of  Nazareth,  'Whom  (as 
we  read  in  the  Acts  of  the  Apostles)  God  anointed  with 
the  Holy  Ghost,  was  anointed  with  oil  above  his  fellows,'^' 
Who  is  (according  to  the  /\postle)  '  the  Head  of  the 
Church,  which  is  also  His  body '  ;  ^^  after  this  the  anoint- 
ing of  a  sovereign  was  transferred  from  the  head  to  the 
arm  :  whence  princes  since   the   time  of  Christ  are  not 

^'  Ecclesiasticus  xxiv,  15.      ^^  2  Corinthians  ii,  15.       ^"   I  Kings  xix,  15. 
^'  See  Acts  iv,  27,  and  Hebrews  i,  9.  '^^  Ephesians  v,  23. 


Of  Consecrations  and  Unctions  145 

anointed  on  the  head  but  on  the  arm,  or  on  the  shoulder  ; 
by  which  parts  of  the  body  kingly  power  is  aptly  repre- 
sented, as  we  read,  *  and  the  government  was  laid  upon 
his  shoulder '  :  ^^  to  signify  the  same,  Samuel  caused  the 
shoulder  to  be  laid  before  Saul,  when  he  placed  him  at 
the  head  of  the  table  before  those  who  had  been  bidden. ""' 
But  in  the  case  of  a  bishop  the  sacramental  anointing  is 
applied  to  the  Jiead,  because  in  his  episcopal  office  he 
representeth  the  Head  of  the  Church,  that  is,  Christ. 

21.  There  is  this  difference,  then,  between  the  anoint- 
ing of  a  bishop  and  a  prince,  that  the  head  of  the  bishop 
is  consecrated  with  chrism,  while  the  arm  of  the  prince 
is  anointed  with  oil  :  to  show,  namely,  how  great  a 
difference  there  is  between  the  authority  of  a  bishop  and 
the  power  of  a  prince.  And  observe  that,  as  we  read  in 
the  gospel,^^  a  certain  man  called  his  servants  and  gave 
unto  them  ten  talents.  Herein  the  calling  of  a  servant 
is  the  canonical  election  of  a  bishop,  which  taketh  place 
according  to  the  calling  of  the  Lord  Who  called  Aaron. 
A  talent  is  given  to  him,  when  he  who  hath  laid  his 
hands  upon  him  giveth  him  the  text  of  the  gospel, 
saying,  '  Go  and  preach.'  And  the  bishop  himself, 
according  to  the  use  of  some  churches,  when  first  he 
entereth  his  see,  carrieth  the  gospels  in  his  bosom, 
showing  his  talent  as  if  to  trade  with  it.  In  some 
churches  also  when  the  archbishop  giveth  the  bishop  his 
pastoral  staff,  he  saith,  '  Go  and  preach,'  and  he  immedi- 
ately blesseth  the  people :  by  which  is  represented  that 
Moses  was  sent  into  Egypt  with  a  rod. 

22.  Furthermore,  bishops  on  the  day  of  their  consecra- 
tion have  been  wont  to  ride  on  horses  covered  with  white 
robes  ;  to  represent  that  which  we  read  in  the  Apocalypse, 
'  The  armies  which  are  in  heaven  follow  him  riding  on 

**  Isaiah  ix,  6.  ^"   i  Samuel  x,  24.  "  S.  Matthew  xxv. 


146  The  Symbolisni  of  Churches 

white  horses.'  ^^  The  armies  which  are  in  heaven  are 
good  and  just  men  and  prelates,  who  as  these  heavenly 
riders  do  daily  follow  God  in  all  good  works :  who 
for  this  reason  are  said  to  be  in  heaven,  because  they 
love  and  seek  after  heavenly  things  alone  ;  whence  the 
Apostle  saith,  '  Our  conversation  is  in  heaven.'  ^^  These 
armies,  that  is  good  and  just  men  and  prelates,  follow 
Jesus,  whensoever  they  vanquish  vices  in  themselves  by 
discipline,  in  their  neighbours  by  admonition.  Whence 
S.  James  saith,  '  He  which  converteth  the  sinner  from 
the  error  of  his  way  shall  save  a  soul  from  death,  and 
shall  hide  a  multitude  of  sins.'^"^  These  armies  have 
white  horses  and  chaste  bodies. 

23.  The  bodies  of  good  men  are  also  called  horses, 
because,  just  as  horses  are  governed  by  the  will  of  the 
rider,  so  are  the  bodies  of  the  just  ruled  according  to  the 
will  of  Christ.  These  horses  ought  to  be  white,  or 
covered  with  white  trappings  :  that  is,  the  bodies  of  just 
men  and  prelates  ought  to  be  chaste  and  pure.  For  if 
they  be  not  pure  they  cannot  follow  Christ.  And  S. 
Peter  saith,  '  Christ  also  suffered  for  us,  leaving  us  an 
example  that  we  should  follow  His  steps,  who  did  not 
sin,  neither  was  guile  found  in  his  mouth.'  ^^  Further,  the 
clergy  of  the  holy  Roman  Church,  by  the  grant  of  the 
Emperor  Constantine,  do  ride  upon  horses  adorned  with 
trappings  of  the  most  snowy  white.  On  what  day  a 
bishop  ought  to  be  consecrated,  and  why  a  copy  of  the 
gospels  is  put  upon  his  shoulders  in  consecration,  shall 
be  declared  in  the  second  book,  under  the  chapter  upon 
Bishops.  ^°     Seventhly,  we  have  to  speak  of  the  unction 

•'■■^  Apocalypse  xix,  14.  "'^  Philippians  iii,  20. 

^*  S.  James  v,  20.  ^^  i  S.  Peter  ii,  21. 

•"*  The  consecration  of  a  bishop,  in  the  which  the  Holy  Ghost  is  present 
unto  such  as  receive  it  worthily,  is  administered  always  on  the  Lord's  day, 
and  at  the  third  hour.  For  bishops  do  obtain  the  office  of  apostles,  unto 
whom  the  Holy  Ghost  was  given  on  the  Day  of  Pentecost  and  at  the  third 


Of  Consecrations  and  Unctions  147 

of  altars,  chalices,  and  other  instruments  of  the  church  ; 
which  according  to  the  rule  are  anointed  at  their  dedica- 
tion ;  and  this  not  only  from  the  command  of  the  divine 
law,  but  also  because  Moses  '  sprinkled  with  blood  the 
tabernacle  and  all  the  vessels  of  the  ministry,  and  almost 
all  things  are  by  the  law  cleansed  with  blood  ; '  '^^  and 
also  again  after  the  example  of  S.  Sylvester,  who  when 
he  consecrated  an  altar  used  to  anoint  it  with  chrism. 
For  the  Lord  commanded  Moses  to  make  oil  of  unction 
with  which  to  anoint  the  tabernacle  of  the  testimony, 
the  table,  the  ark  of  the  covenant,  the  candlestick,  and 
other  furniture  as  aforesaid.  Which  unctions  are 
performed  on  things  that  have  not  been  anointed,  to 
show  greater  reverence  to  them  and  to  bestow  more 
grace  upon  them.  Arid  of  these  unctions  we  have 
spoken  and  shall  again  speak  in  their  right  places.  But 
the  sacrament  of  unction  hath  indeed  some  further  effect 
and  meaning  both  in  the  Old  and  New  Testament  : 
whence  the  Church  doth  not  Judaize,  when  she  observeth 
the  unctions  in  her  sacraments,  as  some  old  writers,  who 
know  neither  the  Scripture  nor  the  power  of  God,  do 
falsely  say.  Of  the  unctions  of  the  church  and  altar  we 
have  spoken  under  their  own  heads. 

24.  Further  the  paten  is  consecrated  and  anointed  for 
the  administration  of  the  body  of  Christ,  who  willed  to 
be  sacrificed  upon  the  altar  of  the  cross  for  the  salvation 

hour.  When  a  bishop  is  to  be  ordained,  the  suffragans  of  the  province 
should  assemble  with  their  metropolitan,  and  two  bishops  place  and  hold  a 
volume  of  the  orospels  above  his  head  and  neck,  or  upon  his  shoulders,  one 
shedding  the  benediction  over  him,  and  the  rest,  such  as  are  present, 
touching  his  head  with  their  hands.  This  book  is  held  above  his  head  ; 
first,  that  the  Lord  may  confirm  the  gospel  in  his  heart ;  secondly,  that  he 
may  understand  by  this,  unto  what  burthen  and  labour  he  is  subjected  : 
because  everyone  that  is  pre-eminent,  that  is,  a  prelate,  is  more  troubled 
with  griefs  than  rejoiced  with  honours;  thirdl)',  to  denote  that  he  ought 
not  to  be  backward  to  carry  with  him  everywhere  the  burthen  of  the 
preaching  of  the  gospel  ;  fourthly,  to  admonish  him  to  submit  himself  more 
than  ever  to  the  yoke,  and  to  obey  the  gospel. — Rationale^  Book  II,  c.  xi,  6. 
"  Hebrews  ix,  2. 


14^  The  Symbolism  of  Churches 

of  all  men.  'Almighty  God  also  did  order  the  flour  to 
be  brought  to  His  Altar  scattered  on  golden  and  silver 
patens.  The  chalice  also  is  consecrated  and  anointed, 
that  by  the  grace  of  the  Holy  Ghost  it  may  be  made  a 
new  sepulchre  of  the  body  and  blood  of  Christ,  and  then 
He,  Himself,  may  deign  to  make  it  overflow  with  his 
virtue,  as  He  made  the  cup  of  Melchizedech,  His  servant, 
to  flow  over. 

25.  Eighthly  ;  in  the  eighth  place  we  have  to  speak  of 
extreme  unction,  which  from  the  institution  of  Pope 
Felix  the  Fourth,  and  from  the  command  of  the  Apostle 
S.  James,  is  administered  unto  such  as  are  at  the  point  to 
die.  Concerning  which  some  say  that  it  is  not  so 
properly  a  sacrament  as  the  anointing  of  the  forehead 
or  any  other  part  with  chrism,  because  (as  they  assert) 
it  may  be  repeated  and  since  there  is  offered  a  prayer 
over  the  man  ;  a  circumstance  which  is  not  a  condition 
of  a  sacrament.  This  unction  also  may  be  administered 
by  a  single  priest  if  more  cannot  be  present :  and  by  it 
venial  sins  are  remitted,  according  to  S.  James,  '  If  any 
rich  among  you,'  etc.,  as  before,  '  and  if  he  have  com- 
mitted sins  they  shall  be  forgiven  him.'  ^^  And  this  unction 
is  applied  to  divers  parts  of  the  body  or  the  limbs, 
for  reasons  which  may  be  gathered  from  the  prayers 
then  used;  and  especially  on  those  parts  in  which  the 
five  senses  chiefly  reside,  that  whatever  sins  the  rich  man 
may  have  committed  by  means  of  these  may  be 
abolished  by  virtue  of  this  unction.  Concerning  some 
other  rules  we  ordinarily  read,  that  the  party  to  be 
anointed  must  be  at  the  least  eighteen  years  of  age, 
and  that  he  ought  to  be  anointed  in  sickness  once  only 
during  a  year,  though  he  may  be  sick  many  times,  and 
that  no  one  must  be  anointed,  unless,  being  in  his  senses, 
he  shall  have  first  demanded  it  either  by  words  or  signs  : — 

•*^  S.  James  v,  24, 


Of  Consecrations  and  Unctions  149 

and  besides  this,  that  the  shoulders  ought  not  to  be 
anointed,  because  they  were  anointed  in  baptism,  and 
that  a  confirmed  person  ought  not  to  be  anointed  on  his 
forehead  but  on  his  temples,  and  a  priest's  hands  ought 
to  be  anointed  on  the  backs  and  not  inside,  because  they 
were  anointed  on  the  inside  at  his  ordination  : — and 
that  one  who  hath  been  once  anointed  by  a  bishop  ought 
not  in  respect  to  him  to  be  further  anointed  by  a  priest : — 
and  that  if  a  sick  man  who  hath  been  anointed  should 
recover,  the  anointed  places  should  be  washed,  and  the 
water  used  be  thrown  into  the  fire;  but  should  he  depart, 
his  body  ought  not  to  be  washed  because  of  the  recent 
unction.  But  if  the  sick  man  be  at  the  point  of  death, 
he  should  be  immediately  anointed  lest  he  die  without 
the  unction.  Besides  this,  some  penitents,  and  dying 
men,  put  on  sackcloth  and  lay  themselves  down  on  ashes 
as  we  shall  explain  in  the  sixth  book,  when  we  speak 
of  Ash  Wednesday.'^^ 

26.  Ninthly,  a  cemetery,  which  enjoyeth  the  same 
privileges  as  a  church,  is  also  consecrated  and  blessed  ; 
just  as  the  Lord  blessed  by  the  hands  of  his  servants 
Abraham,  Isaac,  and  Jacob,  the  land  bought  for  a  burial 

^'^  *  On  this  day  also  ashes  are  blessed,  and  scattered  over  the  head  in 
token  of  humiliation.  "Dust  thou  art,  and  unto  dust  thou  shalt  return," 
was  said  unto  Adam  (Gen.  iv).  And  Job  "repented  in  dust  and  ashes" 
(Jobxlii,  6).  And  the  Lord  saith,  "In  the  house  of  Aphrah  (marg.  read 
dust)  roll  thyself  in  the  dust"  (Mic.  i  10).  Also  in  Judith  we  read,  "  The 
children  of  Israel  humbled  themselves  in  fasting,  and  dust  on  their  heads" 
(Chronicles  iv).  And  Abraham  saith,  "  Shall  I  speak  unto  the  Lord,  who 
am  but  dust  and  ashes.'"  (Gen.  18).  And  "  Mordecai  put  on  sackcloth 
with  ashes"  (Esther  iv,  i).  And  "the  daughters  of  Zion  have  cast  ashes 
on  their  heads"  (Samuel  iii).  Hence,  we  read  in  the  Pontifical,  penitents 
and  the  dying,  in  token  of  repentance  and  humility  and  that  they  are  dust 
and  ashes,  do  prostrate  themselves  in  ashes  and  put  on  sackcloth — an  use 
drawn  from  the  Old  Testament.  For  we  read  in  Isaiah  the  fifty-eighth, 
that  penitents  do  lie  in  sackcloth  and  ashes.  And  Hieremiah  saith  the 
same  in  the  twenty-fifth  chapter,  "Wallow  yourselves  in  the  ashes,  for  the 
days  are  acccomplished."  Also  in  the  third  of  Jonah,  "The  king  of 
Ninevah  put  on  sackcloth  and  sat  in  ashes."  Also  in  the  Lamentations, 
"  The  virgins  of  Jerusalem  are  clothed  in  sackcloth."  ' — Rationale  vi,  28,  18, 


1 50  The  Symbolism  of  Churches 

ground  from  'the  sons  of  Ephron.  It  is  blessed  also  in 
order  that  it  may  cease  from  that  time  forward  to  be  the 
abode  of  unclean  spirits,  and  that  the  bodies  of  the  faith- 
ful may  therein  rest  in  peace  until  the  day  of  judgment ; 
unless  the  bodies  of  paynims  or  infidels,  or  even  of 
excommunicate  persons  should  be  buried  there,  until 
they  shall  be  cast  out  thence. 

27.  This  also  is  to  be  noted,  that  the  palls  of  the  altar, 
the  priestly  vestments,  and  ecclesiastical  ornaments  of 
this  kind  are  to  be  blessed.  For  we  have  already  read 
that  Moses,  by  command  of  the  Lord,  consecrated  the 
tabernacle  with  divine  prayers,  together  with  the  table 
and  altar,  and  vessels  and  utensils  for  performing  the 
divine  worship.  If  therefore  the  Jews,  who  served  the 
'  shadow  of  the  Law  and  of  good  things  to  come,'^*^  did 
this,  how  much  the  more  ought  we  to  do  it  to  whom  the 
truth  hath  been  made  known  by  Christ !  Whence  we 
read  in  the  last  chapter  but  one  of  Exodus,  •  Moses 
blessed  all  the  vessels  of  the  ministry.' ^^  And  should 
an  additional  piece  or  a  fringe  be  attached  to  it,  it  is 
proved  by  the  testimony  of  right  that  the  blessing  need 
not  on  this  account  be  repeated.  But  the  reason  why 
these  things  and  other  like  things  are  consecrated  is 
evidently  gathered  from  the  forms  of  blessing  them.  Of 
the  sacred  vestments  we  shall  speak  in  the  introduction 
to  the  third  book.^^  And  observe  :  That  the  blessing  or 
consecration  of  a  church,  and  of  vestments,  and  of 
ecclesiastical  ornaments  is  not  performed  as  if  they  were 
capable  of  receiving  grace,  for  they  are  inanimate :  but 
this  practice  is  introduced,  because  as  men  are,  so  also 
are  these  things,  by  the  act  of  blessing  and  consecration 
rendered   suitable  and   fit   for  divine   worship,  and    are 

^  Hebrews  x,  i.  ^'  Exodus  xxxix. 

^-  The  history,  use,  and  symbolism  of  the  sacred  vestments  would  them- 
selves require  a  volume  to  be  fully  illustrated. 


Of  Co7isecratiotis  afid  Unctions  151 

made  of  greater  holiness.  Whereas  on  persons  greater 
grace  is  bestowed  by  unction  and  benediction.  But  some 
in  the  benediction  of  ornaments,  let  fall  their  hands,  of 
which  we  shall  speak  in  the  second  book  under  the  head 
of  the  Deacon. ^^ 

Tenthly,  we  were  to  speak  of  the  consecration  of 
Virgins,  but  of  this  we  shall  treat  in  the  preface  to  the 
second  book.^"* 

^  '  Observe  that  when  a  person  in  confirmation  is  blessed  on  the  forehead, 
and  when  salt,  and  water,  and  palls,  and  vestments,  and  the  like  be  conse- 
crated, the  hands  are  held  over  them,  because  there  is  a  certain  virtue  in 
consecrated  hands,  which  is  as  it  were  stirred  up  when  benediction  is 
poured  out  over  anything  with  the  hands  suspended  in  this  way.  Whence 
the  Apostle  admonishing  his  disciple  Timothy,  saith,  "  I  put  thee  in 
remembrance  that  thou  stir  up  the  gift  of  God,  which  is  in  thee,  by  the  lay- 
ing on  of  my  hands."  So  that  devotion  may  be  stirred  up  in  the  body  by 
the  suspension  of  hands,  just  as  in  the  heart  by  the  effect.  For  virtue 
existeth  not  only  in  animate  things,  but  also  in  inanimate.  Whence  some 
do  affirm  that  by  the  virtue  of  a  church,  if  anyone  entereth  therein  from 
devotion,  his  venial  sins  be  forgiven.  Again,  the  hands  are  thus  held  in 
cases  of  exorcism  especially,  as  if  the  priest  by  the  bodily  act  would  put  to 
flight  and  threaten  the  devil  by  the  virtue  of  the  consecration  of  his  hands.' 
—  Durandus  ii,  9,  16. 

"^  This  point  is  not  sufficiently  connected  with  our  subject  to  need 
illustration. 


CHAPTER  IX 

OF  THE  SACRAMENTS  OF  THE  CHURCH 

Difference  between  a  Sacrament  and  a  Mystery — Distinction  of  Sacraments 
— Of  Matrimony — Of  the  Ring — Of  Second  Marriages — Why  Sacra- 
ments were  Instituted. 

I.  With  respect  to  the  sacraments  of  the  Church,  it  is 
to  be  noted  that,  according  to  Gregory,  there  is  a  sacra- 
ment in  any  celebration  when  an  outward  act  is  so 
performed  as  that  we  receive  inwardly  some  degree  of 
the  thing  signified  ;  the  which  is  to  be  received  holily 
and  worthily.  Also  a  mystery  is  that  which  the  Holy 
Ghost  worketh  secretly,  and  invisibly,  so  as  to  sanctify 
by  His  operation,  and  bless  by  His  sanctification.  A 
mystery  is  said  to  exist  in  sacraments  ;  a  ministry  only 
in  ornaments. 

2.  But,  according  to  Augustine,  a  sacrament  is  a 
visible  sign  of  an  invisible  grace.  Again,  a  sacrifice  is 
visible  ;  a  sacrament  invisible.  Again,  the  same  sign  is 
a  thing  which  bringeth  under  cognisance  some  thing 
different  from  itself  over  and  above  the  outward  appear- 
ance which  it  presenteth  to  the  senses. 

3.  A  sacrament  is  said  also  to  be  a  sign  of  a  sacred 
thing,  or  a  sacred  concealment  of  a  thing.  Of  this 
we  shall  further  speak  in  the  fourth  book,  under  the 
seventh  part  of  the  Canon  of  the  Mass,  upon  the  word 


Of  the  SacraDients  of  the  Cliurcli  153 

'  the   mystery   of  faith,'    and    under   the    head    of    the 
Oblation.^ 

4.  Some  of  the  sacraments  be  of  necessity  only  ;  some 
of  dignity  and  necessity ;  some  of  order  and  necessity  ; 
some  of  dignity  and  choice  ;  and  some  of  choice  only. 
The  sacrament  of  necessity  only  is  baptism,  which  when 
administered  by  anyone,  so  it  be  in  the  form  of  the 
Church,  in  the  greatest  extremity  profiteth  unto  salva- 
tion. And  it  is  said  to  be  '  of  necessity,'  because  with- 
out it  no  one  can  be  saved,  if  it  be  neglected  through 
contempt.  Of  this  sacrament  we  shall  speak  in  the 
sixth  book,  under  the  head  of  Holy  Saturday.^  The 
sacrament  of  dignity  and  necessity  is  confirmation  :  of 
dignity,  because  it  is  conferred  by  the  bishop  alone  ;  of 
necessity,  because  he  who  neglecteth  it  through  contempt 
of  it,  cannot  be  saved.  Of  this  also  we  shall  speak  under 
the  head  just  specified. 

5.  The  sacraments  of  order  and  dignity  are  Penance, 
the  Eucharist,  and  Extreme  Unction.  Of  order  ;  because 
they  ought  only  to  be  administered  by  such  as  are  rightly 
ordained  according  to  the  Church's  power  of  the  keys  ; 
except  in  necessity,  in  which  one  may  confess  even  unto 
a  layman  :  of  necessity ;  since  such  as  neglect  them 
through  contempt  of  them  cannot  be  saved.  About 
penance,  see  the  sixth  book,  upon  the  fifth  day  of  Holy 
Week,  the  Co^na  Domini  v'  about  the  Eucharist,  we  shall 

'  The  seventh  part  of  the  Canon  of  the  Mass  is,  '  Likewise  after  supper 
He  took  the  cup  into  His  holy  and  venerated  hands  ;  and  when  He  had 
^iven  thanks,  He  blessed  it  and  gave  it  to  His  disciples,  saying.  Take  and 
drink  ye  all  of  this  ;  for  this  is  the  chalice  of  My  blood,  of  the  New  and 
Everlasting  Testament,  the  mystery  of  faith,  which  is  shed  for  you  and  for 
many  for  the  remission  of  sins  :  Do  this  as  oft  as  ye  shall  drink  it  in  re- 
membrance of  me.' — See  Rationale  iv.  42,  20. 

-  The  chapter  referred  to  treats  of  holy  baptism  doctrinally,  and  does  not 
therefore  fall  within  the  province  of  this  volume. 

^  What  we  call  Maiinday  Thursday,  from  Mandatum  noviun  (*  A  new 
commandment  I  give  unto  you,'  etc.),  which  the  Church  of  England 
retains  as  a  Lesson  for  the  day,  is  more  properly  called  llie  Cftna  Domini, 


154  The  Symbolism  of  Churches 

speak  in  the  fourth  book,  upon  the  Canon  ;  ^  about 
Extreme  Unction  we  have  spoken  in  the  preceding 
chapter. 

6.  But  the  sacrament  of  dignity  and  choice  is  Orders  : 
of  dignity ;  because  conferred  by  bishops  alone,  and 
because  no  one  is  admitted  thereunto  save  a  worthy 
person  and  in  a  worthy  way  :  of  choice  ;  because  any- 
one may  be  saved  without  it.  Of  this  we  shall  speak  in 
the  preface  to  the  second  book.^ 

7.  The  sacrament  of  choice  only  is  matrimony  ;  and 
it  is  said  to  be  of  choice,  because  anyone  may  be 
saved  without  it.  Indeed  a  man  seeking  to  marry  is  not 
inclined  to  tend  towards  the  kingdom  of  heaven. 

With  respect  to  this  it  is  to  be  remarked  that,  accord- 
ing to  the  canons,  the  solemnity  of  marriage  ought  not 
to  be  celebrated  from  Septuagesima  Sunday,  because  it 
is  a  season  of  sorrow,  until  the  octave  of  Easter,  nor  in 
the  three  weeks  before  the  Feast  of  S.  John.*^  But  accord- 
ing to  the  custom  of  the  Catholic  Church,  marriages  may 
be  solemnised  in  the  church  from  the  morrow  of  Low 
Sunday,  namely,  from  the  octave  of  Easter,  until  the 
first  Rogation  Day.  And  from  the  morning  of  the  first 
Rogation  Day  this  rite  is  prohibited  until  the  octave  of 
Whitsuntide  inclusively  :  and  so  saith  Pope  Clement  in 
his  Decretal.    Again,  marriages  ought  not  to  be  celebrated 

or  Lord's  Supper^  in  remembrance  (as  Bishop  Andrewes  says)  of  the  mighty 
mystery  of  7  hy  holy  body  and  precious  bloody  instituted  on  the  evening  of  this 
day. — See  S.  Isidore,  De  Offic.  Eccles.  i,  28.  The  chapter  referred  to  (73 
of  the  sixth  book),  shows  that  penitents  were  restored  to  communion  on 
this  day,  and  with  what  ceremonies. 

■^  ^  These,  besides  their  great  length,  are  not  required  for  the  explication 
of  our  more  immediate  subject. 

"  Bp.  Cosins  says  that  marriages  are  not  to  be  solemnised  from  Advent 
Sunday,  until  eight  days  after  (or  the  octave  of)  the  Epiphany;  from  Sep- 
tuagesima Sunday  until  eight  days  after  Easter  ;  and  from  Rogation  Sunday 
until  Trinity  Sunday.  Some  of  these  being  times  of  solemn  fasting  and 
abstinence,  some  of  holy  festivity  and  joy,  both  fit  to  be  spent  in  such  holy 
exercises,  without  other  avocations.  See  his  '  Devotions,'  republished  by 
Messrs  Rivington. 


Of  the  Sacraments  of  the  CJiurch  155 

from  the  First  Sunday  in  Advent  until  the  Epiphany  : 
nor  would  they  have  been  allowed  until  the  octave  of  the 
Epiphany  had  not  the  Lord  honoured  a  marriage  with 
His  presence,  and  even  with  a  miracle/  Whence  they 
then  chant, '  To-day  the  Church  is  united  to  her  Heavenly 
Spouse.'  Some,  however,  say  that  it  is  more  holy  to  ex- 
tend this  prohibition  unto  the  octave  of  the  Epiphany. 

In  the  aforesaid  times,  therefore,  marriages  are  not  to 
be  contracted  ;  because  these  seasons  are  set  apart  for 
prayer. 

8.^  But  although  the  solemnising  of  marriages  is  pro- 
hibited in  these  intervals,  }^et  a  contract  of  marriage 
holds  good  at  whatever  time  it  may  have  been  duly 
made.  But  in  that  it  is  ordered  by  the  canons  that 
weddings  should  not  be  celebrated  in  the  three  weeks 
before  the  Festival  of  S.  John  Baptist,  the  rule  was  made 
that  men  might  be  more  at  leisure  for  prayer.  For  the 
Church  had  formerly  appointed  two  periods  of  forty  days, 
besides  the  great  one  of  Lent : — the  one  preceding  the 
nativity,  usually  called  S.  Martin's,  and  lasting  from  his 
day  to  the  nativity  ;  ^  the  other,  forty  days  before  the 
Feast  of  S.  John  Baptist : — in  which  men  should  give 
especial  heed  unto  prayers,  alms,  and  fastings.  But  in 
regard  of  the  frailty  of  man,  these  two  seasons  have  been 

^  We  are  accustomed  to  celebrate  only  the  manifestation  of  Christ  to  the 
Gentiles,  on  the  Epiphany.  But  S.  Isidore  {De  Off.  Ecc.  i,  26)  gives  two 
other  objects  of  commemoration  upon  this  day  :  viz.  the  baptism  of  our 
Lord,  and  his  first  miracle  at  the  marriage  in  Cana.  And  so  the  hymn  in 
the  Breviary  : 

Ibant  Magi,  quam  viderant,  Stellam  sequentes  prceviam  ; 

Lumen  requirunt  lumine,  Deum  fatentur  munere. 

Lavacra  puri  gurgitis  Ccelestis  Agnus  attigit  ; 

Peccata  quae  non  detulit,  Nos  abluendo  sustulit. 

Novum  genus  potentice  !  Aquce  rubescunt  hydride, 

\''inumque  jussa  fundere  Nutavit  unda  originem. 

Our  own  Church,  however,  retains  the  old  Gospel  for  the  second  Sunday 
after  the  Epiphany. 

•*  A  few  passages  have  been  omitted  in  the  course  of  this  chapter. 
"  Martinmas  is  the  nth  November.     The  forty  days  are  not  exactly 
made  out  between  this  and  the  Nativity. 


156  TJie  Synibolisni  of  CJiurcJies 

reduced  to  one,  and  that  one  again  divided  into  the  three 
weeks  of  advent,  and  three  before  the  nativity  of  S. 
John  :  at  which  times  men  ought  to  fast  and  abstain  from 
marriage. 

9.  According  to  S.  Isidore  (of  Seville),  women  wear 
veils,  when  they  are  married,  so  that  they  may  know 
that  they  must  always  be  subject  to  their  husbands  :  and 
because  Rebecca,  when  she  saw  Isaac,  veiled  herself 
The  same  saith  also  that  married  persons  after  the  bene- 
diction are  coupled  by  a  fillet,  to  show  that  they  must  not 
break  the  tie,  that  is  the  fidelity,  of  conjugal  unity.  And 
the  same  fillet  is  both  white  and  purple  mixed;  because 
the  white  signifieth  purity  of  life,  and  purple  their  lawful 
raising  of  offspring  :  so  that  by  this  symbol,  their  con- 
tinuance and  mutual  '  defrauding  one  another  for  a  time 
is  signified,  as  well  as  their  coming  together  again'^^  and 
return  afterwards  to  conjugal  duties. 

10.  Also  in  that  at  the  beginning  of  the  ceremony  the 
husband  giveth  a  ring  to  the  bride,  this  is  done  as  a  sign 
of  mutual  love,  or  rather  in  order  that  their  hearts  may 
be  united  by  the  same  pledge.  And  the  same  ring  is  put 
on  the  fourth  finger,  because  (as  some  say)  a  certain  vein 
runneth  through  it  which  reacheth  to  the  heart.  Also 
one  Protheus  is  said  to  have  first  made  a  ring  of  iron  as 
a  pledge  of  love,  and  to  have  enclosed  an  adamant 
therein :  and  from  this  he  founded  the  custom  of  betroth- 
ing brides,  because  as  iron  subdueth  all  things,  so  doth 
love  conquer  all  things,  since  nothing  is  more  violent  than 
its  ardour. 

1 1.  And  as  an  adamant  cannot  be  broken,  so  love  can- 

'"  See  S.  Paul  i  Corinthians  vii,  5.  The  whole  of  this  passage  is  quoted 
from  S.  Isidore,  who  is,  however,  more  circumstantial  than  Durandus,  and 
much  more  elegant  and  intelligible  in  his  language.  The  extreme  corrup- 
tion of  the  printed  copies  of  our  author  may  be  exemplified  by  referring  the 
reader  to  the  original  in  S.  Isidore. — De  Off.  Eccles.  ii,  19.  See  also  Hugo 
de  S.  Victore,  Exercit.  Theol.  Suuiin.  Setit.,  Tract  vii. 


Of  tJie  Sacraments  of  the  CJiurcJi  157 

not  be  overcome  :  for  love  is  as  strong  as  death.  There- 
fore also  he  founded  the  custom  of  putting  the  ring  on 
the  ring-finger  through  which  a  vein  passeth  to  the  heart. 
Afterwards,  however,  golden  rings  were  substituted  for 
iron,  and  were  set  with  gems,  instead  of  adamant,  because 
as  gold  excelleth  other  metals,  so  doth  love  excel  all 
other  blessings.  And  as  gold  is  set  off  by  the  gems,  so  is 
conjugal  love  by  other  virtues.  But  the  word  nuptials 
(marriage)  is  so  called  according  to  Ambrose,  a  nubendo 
(from  covering  the  head).  For  brides  are  wont  to  veil 
the  head  and  abstain  from  speaking.  Whence  also 
Rebecca,  when  she  saw  Isaac  to  whom  she  was  about  to 
be  espoused,  began  to  veil  her  face.  For  bashfulness 
ought  to  precede  marriage,  inasmuch  as  bashfulness 
more  highly  commendeth  wedlock  itself:  and  the  bride 
should  appear  rather  to  be  sought  by  the  husband,  than 
herself  to  have  sought  after  him.  .  .  . 

12.  We  have  further  to  note  that  a  threefold  spiritual 
sacrament  is  signified  by  the  consummation  of  marriage. 
The  first  sacrament  is  the  spiritual  union  of  the  soul  to 
God,  through  faith,  love,  and  charity  ;  or  the  union  of 
will,  namely  charity  which  consisteth  in  the  spirit,  between 
God  and  a  just  soul.  Whence  saith  the  Apostle, '  but  he 
that  is  joined  unto  the  Lord  is  one  spirit.'  ^^  This 
sacrament  is  signified  by  the  union  of  soul  which  takes 
place  at  the  first  betrothal  in  carnal  matrimony.  The 
second  is  the  union  of  the  human  nature  with  the  divine, 
which  took  place  in  the  incarnation  of  the  Word  of  God; 
or  the  conformity  of  nature,  which  existeth  in  the  flesh, 
between  Christ  and  His  Holy  Church.  To  which  that 
saying  referreth,  '  The  Word  was  made  flesh,  and  dwelt 
among  us.'  i-  The  third  sacrament  is  the  unity  of  the 
Church,  gathered  out  of  all  nations  and  subjected  to  one 
spouse,  namely   Christ.     This   sacrament  is   typified   in 

"  I  Corinthians  vi,  17.  '-  S.  John  i,  14. 

T 


158  TJie  Symbolism  of  Churches 

the  case  of  such  as,  having  had  one  wife  and  her  a  virgin, 
have  afterwards  been  admitted  into  holy  orders. 

13.  But  when  anyone  yieldeth  to  a  second  marriage, 
he  giveth  up  this  unity,  and  the  signification  of  this  third 
sacrament  does  not  hold  in  his  case  :  wherefore  marriage 
should  not  advance  beyond  one,  because  such  advance 
cannot  signify  unity.  Besides,  by  a  second  marriage  he 
departeth  from  the  union  of  his  former  marriage  :  but 
the  Church  ever  since  she  hath  united  herself  to  Christ, 
hath  never  departed  from  Him,  neither  hath  Christ  ever 
departed  from  her.  Wherefore  one  who  hath  twice 
married  cannot  signify  such  an  unity.  Whence  also 
deservedly  from  the  defect  of  this  sacramental  signification 
marriage  cannot  be  repeated. 

14.  Note  also  this,  that  according  to  the  statute  of  the 
Council  of  Carthage  the  bridegroom  and  bride  are  to  be 
presented  by  the  parents  or  bridesmen  unto  the  priest  in 
order  to  be  blessed.  And  having  received  the  blessing, 
out  of  reverence  to  it,  they  do  not  consummate  the 
marriage  till  the  next  day. 

15.  Again  by  the  appointment  of  Pope  Evaristus 
marriages  are  to  be  blessed  by  the  priest  not  without 
prayers  and  offerings.  However,  a  man  and  woman  who 
contract  a  second  marriage  must  not  be  blessed  by  the 
priest,  since,  they  having  been  already  blessed,  the 
ceremony  may  not  be  repeated.  Nor  ought  marriages 
to  be  blessed  unless  both  parties  are  still  unmarried,  for 
the  reason  given  in  the  preface  to  the  second  book.^^ 

'^  It  is  laid  down  that  a  widow  on  taking  the  vows  is  not  veiled  by  the 
bishop,  as  is  the  case  with  a  virgin.  'A  priest,'  Durandus  continues,  'is 
prohibited  from  taking  a  part  in  second  marriages  and  from  giving  the 
benediction  to  such  as  are  twice  married.  But  a  widow  taking  the  vows  is 
married  as  it  were  twice,  first  to  her  late  husband,  and  secondly  unto  Christ 
in  her  profession,  wherefore  the  veil  of  consecration,  or  even  of  profession, 
is  not  given  unto  her,  but  she  herself  takes  it  from  the  altar.  .  .  .  Yet  in 
the  Pontifical,  according  to  the  Roman  Order,  we  find  the  benediction  of  a 
widow  professing  continence,  and  also  of  her  veil.     For  the  Lord  also  com- 


Of  the  Sacraments  of  the  Church  1 59 

And  any  priest  who  shall  have  given  the  blessing  in  such 
a  second  marriage  is  to  be  suspended  from  his  office  and 
benefice  and  to  be  sent  to  the  apostolical  see  ;  a  custom 
this,  introduced  as  an  incitement  to  continence.  Ac- 
cording to  the  custom  of  some  places,  if  anyone  contracts 
a  second  marriage  with  an  unmarried  woman  the  bene- 
diction is  repeated  :  but  this  does  not  avail  unless  our 
Lord  the  Pope  know  of  it  and  approve  it.  Some  also 
say  that  if  any  unmarried  persons  were  not  blessed  when 
they  contracted  marriages,  they  may  when  marrying  a 
second  time  receive  the  benediction  ;  but  if  they  were 
blessed  at  first,  it  cannot  be  repeated  at  a  second 
marriage  even  though  the  first  were  never  consummated. 
Of  the  benediction  of  virgins  we  shall  speak  in  the 
preface  and  the  second  book.^"* 

1 6.  But  it  is  to  be  noted  thai  one  sacrament  may 
be  more  worthy  than  another  in  four  ways  :  namely,  in 
efficacy,  as  baptism  ;  in  sanctity,  as  the  eucharist  ;  in 
significancy,  as  marriage  (though  some  do  not  admit  this 
way);  in  the  dignity  of  the  adminstrator,  as  confirmation 
and  orders. 

17.  But  is  it  asked  why  sacraments  are  appointed,  when 
without  them  God  could  have  given  eternal  life  and  His 
Grace  unto  mankind  ?  I  answer,  for  three  reasons. 
First,  for  our  humiliation  ;  in  order  that  when  man  rever- 
ently humbleth  himself  by  the  command  of  God  unto 
insensible  and  inferior  things,  he  may  from  this  obed- 
ience become  more  acceptable  unto  Him.  Secondly,  for 
our  instruction  ;  that  by  that  which  is  seen  objectively 
in  a  visible  form,  our  mind  may  be  instructed  in  that 
invisible  virtue,  which  is  to  be  perceived  within.    Thirdly, 


forted  the  widow  of  Serepta  by  the  hand  of  Elias  the  prophet.  And  I  have 
myself  seen  in  the  city  (Rome,  of  course)  the  [Cardinal]  Bishop  of  Osiia 
bless  two  widows  among  the  virgins  who  took  the  vows '  (Proem.  II,  c.  47). 

"  See  chap,  viii,  note  57. 


i6o  TJie  Syinbolism  of  Churches 

for  our  exercising  :  in  order  that,  since  man  ought  not 
to  be  idle,  there  may  be  set  before  him  a  useful  and 
healthy  exercise  in  the  sacraments  ;  so  that  he  may 
avoid  vain  and  hurtful  occupation.  According  to  that 
saying, 'Always  be  doing  some  good  work,  that  the  devil 
may  find  you  occupied.'  Wherefore,  as  we  said  in  the 
foregoing  chapter,  they  must  never  be  neglected. 


END   OF   THE   FIRST   BOOK 


EPILOGUE  TO  THE  WHOLE  WORK=^ 

Let  none  imagine  that  in  the  foregoing  work  the  divine 
offices  be  sufficiently  set  forth,  lest  by  extolling  that  which 
is  human,  he  rashly  depreciate  that  which  is  divine.  For 
in  the  divine  offices  of  the  Mass,  so  many  and  so  great  be 
the  mysteries  involved,  that  none,  unless  he  be  taught  of 
the  spirit,  is  sufficient  to  explain  them.  '  For  who 
knoweth  the  ordinances  of  heaven,  or  can  explain 
the  reasons  of  them  upon  earth  ?  ^  For  he  that  prieth 
into  their  Majesty  is  overwhelmed  by  their  glory. 
But  I,  who  cannot  from  the  weakness  of  mine  eyes 
behold  the  sun  in  his  brightness,  have  looked  on  these 
mysteries,  as  through  a  glass,  darkly  :  and,  not  penetrat- 
ing into  the  interior  of  the  palace,  but  sitting  at  the  door, 
have  done  diligently,  as  I  could,  not  sufficiently,  as  I 
would.  For  on  account  of  the  innumerable  and  inevitable 
business  of  the  Apostolic  See,^  pressing  on  me  daily, 
like  a  flood,  and  holding  down  the  mind  of  him  that 
would  diligently  rise  to  a  contemplation  of  heavenly 
things:  I,  perplexed  as  it  were,  and  entangled  in  the  knots 
of  various  employments,  could  not  have  the  leisure  that  I 
wished  for,  and  could  scarcely  either  dictate  what  I  had 
composed,  or  compose  what   I  had  conceived.     For  the 

'Job  xxxviii,  31.     See  the  Proeme  towards  the  beginning, 
■•^See  the  Preface,  *  Book  viii,  chap.  14. 


1 62  TJie  Syvibolisvi  of  Churches 

mind  that  is  divided  in  several  trains  of  thought  hath  less 
power  in  each.  Wherefore  I  not  only  ask  pardon  of  the 
courteous  reader,  but  implore  the  assistance  of  a  friendly 
corrector.  For  I  cannot  deny  that  many  things  are 
inserted  in  this  book  which  may  be  blamed,  and  that 
justly  and  without  temerity.  But  if  anything  worthy  be 
found  in  it,  let  the  praise  thereof  be  ascribed  entirely  to 
Divine  Grace  :  for  *  every  good  gift,  and  every  perfect 
gift  is  from  above,  and  cometh  down  from  the  Father  of 
Light'  ^  But  let  that  which  is  unworthy,  be  set  down  to 
human  insufficiency,  '  for  the  corruptible  body  presseth 
down  the  soul,  and  the  earthly  tabernacle  weigheth  down 
the  mind  that  museth  upon  many  things.'^  That  which 
is  worthy  hath  been  taken  from  the  sayings  of  others, 
whose  words  I  have  introduced,  rather  by  way  of  recital  ^ 
after  than  of  approval.  I  have  collected  from  diverse 
books,  the  manner  of  the  honey  making  bee,  not  without 
profit,  of  those  things  which  divine  grace  hath  held  forth 
to  me  :  and  this  doctrine,  flowing  with  sweetness  like  the 
honeycomb,  I  offer,  trusting  in  God's  help,  to  those  who 
desire  to  meditate  on  the  divine  offices :  expecting  this 
reward  alone  of  my  great  toil  among  men,  that  they  will 
pray  earnestly  to  the  merciful  Judge  for  the  pardon  of 
my  transgressions. 

GULIELMI  DURANDI,  Epi  Mimatensis  Libej^  de  ecclesiis 
et  ornanientis  ecclesiasticis  explicit  feliciter. 

^S.  James  i,  17.  ''Wisdom  ix,  17. 

^  The  passage  seems  corrupt  :  but  the  sense  appears  to  be,  '  reciting  them, 
as  testimonies  in  my  favour,  and  not  presuming  to  add  my  testimony  to 
their  worth. 


SUPPLEMENT 

[Forthe  avoiding  continual  reference,  for  the  extreme  beauty  of  the  treatise 
itself,  for  its  value  as  an  older  document  than  the  '  Rationale,'  and  for  the 
advantage  of  comparison  with  the  latter  in  subject,  sentiment,  style,  and 
often  language,  the  Editors  have  subjoined  a  translation  of  the  first  and 
second  chapters  of  the  'Mystical  Mirror  of  the  Church'  of  Hugo  de 
Sancto  Victore.] 

{Folio  Editiojt,  237  E) 

A  Prologue  to  the  '  Mystical  Mirror  of  the  Church,' 
made  by  Master  Hugh  of  S.  Victor. 

Your  love  hath  asked  of  me  to  treat  of  the  sacraments 
of  the  Church,  and  to  set  forth  unto  you  their  mystical 
sweetness.  But  since  with  the  more  willingness,  because 
with  the  more  ease  and  boldness  I  do  evolve  (after  m\- 
custom)  points  of  logic  rather  than  of  theology  ;  I  began 
to  doubt  whether  to  withstand  your  admonition  or  the 
rather  to  write.  But  when  I  presently  remembered  how 
that  every  good  thing  when  shared  with  others  becometh 
more  bright  and  beautiful  when  it  is  shared,  I  incontin- 
ently betook  myself  to  my  pen,  having  invoked  the  aid 
of  '  Him  Who  openeth  and  no  man  shutteth,  and  shutteth 
and  no  man  openeth.'  ^  Wherefore  I  have  put  into  the 
lips  of  your  understanding  the  tractate  which  you  did 
desire,  flowing  within  with  nectar  like  the  honeycomb  : 

'  if^pocalypse  iii,  7. 


164  The  Symbolism  of  Churches 

and  the  same,  because  therein  ye  may  see  as  in  a  mirror 
what  every  thing  in  the  church  doth  mystically  denote, 
I  have  called  '  The  Mystical  Mirror  of  a  Church.' 


CHAPTER    I 

OF   A   CHURCH 

The  material  church  in  which  the  people  cometh  to- 
gether to  praise  God,  signifieth  the  Holy  Catholic  Church, 
which  is  builded  in  the  heavens  of  living  stones.  This 
is  the  Lord's  house  which  is  firmly  builded.  The  '  chief 
corner-stone  is  Christ'  Upon  this,  not  besides  this, 
is  the  '  foundation  of  the  apostles  and  prophets  '  ;  as 
it  is  written,  '  Her  foundations  are  upon  the  holy  hills.'  2 
The  walls  builded  thereon,  be  the  Jews  and  Gentiles 
coming  from  the  four  quarters  of  the  world  unto 
Christ.  All  the  stones  be  polished  and  squared  ;  that  is, 
all  the  saints  be  pure  and  firm  :  the  which  also  be  placed 
so  as  to  last  for  ever  by  the  hands  of  the  Chief  Workman. 
Of  these  some  be  borne  and  do  not  bear,  as  the  more 
simple  folk  in  the  Church  ;  some  be  borne  and  do  also 
bear,  as  the  middling  sort  ;  others  do  only  bear,  and  be 
not  borne,  save  by  Christ  alone.  Who  is  the  single  Corner- 
stone. And  in  this  house  by  how  much  anyone  doth 
differ  from  and  excel  others,  by  so  much  being  the  more 
humble  doth  he  hold  up  more  of  the  building.  One 
charity  doth  join  all  together  after  the  fashion  of  cement : 
and  the  living  stones  be  bound  together  by  the  bond  of 
peace.  The  towers  be  the  preachers  and  the  prelates 
of  the  Church  :  who  are  her  wards  and  defence.  Whence 
saith  the  bridegroom  unto   his  spouse  in  the  Song  of 

-Psalm  Ixxx  {Futidamenta  ejiis)^  I. 


Supplement  165 

Songs  :  'Thy  neck  is  like  the  tower  of  David  builded  for 
an  armoury.'  ^  The  cock  which  is  placed  thereon  repre- 
senteth  preachers.  For  the  cock  in  the  deep  watches  of 
the  night  divideth  the  hours  thereof  with  his  song  :  he 
arouseth  the  sleepers  ;  he  foretelleth  the  approach  of 
day  ;  but  first  he  stirreth  up  himself  to  crow  by  the 
striking  of  his  wings.  Behold  ye  these  things  mystic- 
ally :  for  not  one  is  there  without  meaning.  The  sleepers 
be  the  children  of  this  world,  lying  in  sins.  The 
cock  is  the  company  of  preachers,  which  do  preach 
sharply,  do  stir  up  the  sleepers  to  cast  away  the  works  of 
darkness,  crying,  '  Woe  to  the  sleepers  :  awake  thou  that 
sleepest';  which  also  do  foretell  the  coming  of  the  light, 
when  they  preach  of  the  day  of  judgment  and  future 
glory.  But  wisely  before  they  preach  unto  others  do 
they  rouse  themselves  by  virtues  from  the  sleep  of  sin, 
and  do  chasten  their  bodies.  Whence  saith  the  Apostle, 
'  I  keep  under  my  body  and  bring  it  into  subjection.* 
The  same  also  do  turn  themselves  to  meet  the  wind 
when  they  bravely  do  contend  against  and  resist  the 
rebellious  by  admonition  and  argument,  lest  they  should 
seem  to  flee  when  the  wolf  cometh.  The  iron  rod  upon 
which  the  cock  sitteth,  showeth  the  straightforward 
speech  of  the  preacher  ;  that  he  doth  not  speak  from  the 
spirit  of  man,  but  according  to  the  scriptures  of  God  : 
as  it  is  said,  '  If  any  man  speak,  let  him  speak  as  the 
oracles  of  God.'^  In  that  this  rod  is  placed  above  the 
cross,  it  is  shown  that  the  words  of  Scripture  be  con- 
summated and  confirmed  by  the  cross  :  whence  our  Lord 
said  in  His  Passion,  *  It  is  finished.'  ^  And  His  title 
was  indelibly  written  over  Him.  The  ball  {tJiolus)  upon 
which  the  cross  is  placed  doth  signify  perfection  by  its 
roundness  :  since  the  Catholic  faith  is  to  be  preached  and 

^  C.mt.  iv,  4.  '  I  Corinthians  ix,  27.  ^  i  S.  Peter  iv,  2. 

^  S.  John  xix. 


1 66  The  Symbolism  of  Churches 

held  perfectry  and  inviolably :  '  Which  faith,  except  a 
man  do  keep  whole  and  undefiled,  without  doubt  he 
shall  perish  everlastingly.'  Or  else  the  ball  doth  signify 
the  world  redeemed  by  the  price  of  the  Cross  :  on  which 
account  the  cross  is  placed  over  it.  The  cock  being  set 
over  the  cross  signifieth  that  the  preacher  ought  to  make 
sure  this  point,  that  Christ  redeemed  the  world  by  His 
Cross.  The  pinnacle  and  turret  show  the  mind  or  life 
of  a  prelate  who  tendeth  unto  things  above.  The  bells, 
by  the  voice  of  which  the  people  are  called  together  unto 
the  church,  typify  also  preachers  :  the  which  being  neces- 
sary for  many  uses,  are  called  by  many  names.  The 
clapper,  which  causeth  the  sound  from  the  two  sides  of 
the  bell,  is  the  tongue  of  the  preacher  which  causeth  both 
Testaments  to  resound.  The  wooden  frame,  whence 
the  bell  hangeth,  signifieth  the  Cross  ;  the  cramps, 
charity  ;  by  which  charity  the  preacher,  being  fast  bound 
to  the  Cross,  boasteth,  saying,  '  God  forbid  that  I  should 
glory  save  in  the  Cross  of  our  Lord  Jesus  Christ'  ^  The 
rope  is  the  life  and  humility  of  the  preacher.  Whence 
the  Apostle  saith,  '  He  condescendeth  towards  others. 
Whether  we  exalt  ourselves  it  is  for  God  ;  whether  we 
abase  ourselves  it  is  for  you.'  ^  The  rings  on  the  rope 
are  perseverance  and  the  crown  of  reward.  The  glazed 
windows  of  the  church  be  the  Holy  Scriptures,  which  do 
ward  off  the  wind  and  the  rain,  that  is,  do  repel  all  hurt- 
ful things  ;  and  when  they  do  transmit  the  brightness  of 
the  True  Sun  by  day  into  the  church,  they  do  give 
light  to  them  that  be  therein.  These  be  wider  within 
than  without,  because  the  sense  mystical  is  more  ample 
and  more  pre-eminent  than  the  sense  literal.  These  be 
frequented  of  preachers,  '  who  do  fly  as  a  cloud  and  as 
the   doves  to  the  windows.'  ^     Also  by  the  windows  the 

^  Galatians  vi,  14.        ^  2  Corinthians  v,  13.  Vulgate.         "  Isaiah  Ix,  8. 


S  uppleineti  t  1 67 

five  senses  of  the  body  be  signified  :  which  ought  to  be 
narrow  without,  lest  they  should  take  in  vanities,  but 
should  be  wide  within  to  receive  spiritual  good.  The 
door  is  Christ :  whence  the  Lord  saith  in  the  Evangele, 
'  I  am  the  door.'  ^'^  The  pillars  be  doctors  ;  who  do  hold 
up  spiritually  the  temple  of  God  by  their  doctrine,  as  do 
the  evangelists  also  the  throne  of  God.  These,  for  the 
harmony  of  divine  eloquence,  be  called  silver  columns  : 
according  to  that  of  the  Song  of  Songs,  '  He  made  the 
pillars  thereof  of  silver.'  ^^  The  stalls  do  denote  the  con- 
templative :  in  whom  God  doth  rest  without  offence. 
These,  for  that  they  do  contemplate  the  highest  divinity 
and  glory  of  the  eternal  life,  be  compared  unto  gold  : 
whence  in  the  aforesaid  Song  of  Songs  it  is  said,  '  He 
made  a  golden  bed.'  ^^  The  beams  be  such  as  spiritually 
sustain  the  Church  :  the  ceilings  such  as  adorn  it  and 
strengthen  it ;  of  the  w^hich  (because  they  be  not  cor- 
rupted by  vices)  the  bride  glorieth  in  the  same  Canticles, 
saying,  '  The  beams  of  our  house  are  cedar  and  our 
rafters  of  fir.'  ^^  For  God  hath  built  His  Church  of  living 
stones  and  imperishable  wood :  according  to  that, 
*  Solomon  made  himself  a  litter  of  the  wood  of 
Lebanon  ;  ^^  that  is  Christ  of  His  saints  made  white  by 
chastity.  The  chancel,  when  lower  than  the  body  of  the 
church,  showeth  mystically  how  great  humility  ought  to 
be  in  the  clergy  :  according  to  the  saying,  '  The  greater 
thou  art  the  more  humble  thyself  ^^  The  altar  signifieth 
Christ,  without  Whom  no  acceptable  gift  is  offered  unto 
the  Father.  Whence  the  Church  uttereth  her  prayers 
unto  the  Father  through  Christ.  The  vestments  with 
which  the  altar  is  adorned  be  the  saints  of  whom  the 
Prophet  speaketh  unto  God,  saying,  '  Thou  shalt  surely 
clothe  Thee  with  them  all  as  with  an  ornament.'  ^^     The 

'"  S.  John  X.         "  Cant,  iii,  lo.         '-  Cam.  iii,  10.         ^^  Cant,  i,  17. 
'*  Cant,  iii,  9.  '^  Eccles.  iii,  iS.  '"  Isaiah  xlix,  18. 


1 68  The  Symbolisin  of  Churches 

steps  by  which  we  ascend  unto  the  altar  do  spiritually 
denote  the  apostles  and  martyrs  of  Christ  who  have 
shed  their  blood  for  the  love  of  Him.  The  bride  in  the 
Canticles  saith,  '  The  ascent  unto  it  is  purple,  the  midst 
thereof  being  paved  with  love.'  ^^  Furthermore,  the 
fifteen  virtues  be  expressed  by  the  fifteen  steps  with 
which  they  went  up  unto  the  temple  of  Solomon :  and 
the  same  be  shown  by  the  prophet  in  the  fifteen 
continuous  Psalms,  which  the  righteous  man  hath  dis- 
posed as  steps  or  degrees  in  his  heart.^^  This  is  the 
ladder  which  Jacob  saw,  the  top  of  which  touched  the 
heavens.  The  lights  of  the  church  be  they  by  whose 
doctrine  the  Church  shineth  as  the  sun  and  the  moon  ; 
unto  whom  it  is  said  by  our  Lord's  voice,^^  '  Ye  are  the 
light  of  the  world.'  They  be  also  the  examples  of  good 
works :  whence  He  saith  in  His  admonitions,  '  Let 
your  light  so  shine  before  men.'  ^^  In  that  the 
church  is  adorned  joyfully  within  but  not  without,  is 
shown  morally  that  its  '  Glory  is  all  from  within.'  ^i 
For  although  it  be  contemptible  externally,  yet  doth  it 
shine  within  in  the  soul,  which  is  the  abode  of  God  : 
whence  the  Church  saith,  '  I  am  black  but  comely.'  22 
And  again,  '  Yea,  I  have  a  goodly  heritage.'  ^^  Which 
the  Prophet  considering,  saith,  '  Lord,  I  have  loved  the 
habitation  of  Thy  house :  and  the  place  where  Thine 
honour  dwelleth,'  ^^  which  place  also  Faith,  Hope,  and 
Charity  do  spiritually  adorn.  The  cross  of  triumph  is 
placed  in  the  middle  of  the  church,  because  the  Church 


•^  Cant,  iii,  lo.     Vulg^ate. 
1*^  The  fifteen  Psalms,  cxx-cxxxiv    of  our  version,  are  called   Songs  of 
Degrees. 

i«  S.  Matthew  V.  20  jbid. 

-1  Here  is  an  allusion  to  Psalm  xlv  (^Eructavit  cor  meuni)^  14. 
"  Cant,  i,  5. 
^^  Psalm  xvi  {Conserva  me  Domine)^  7. 
^^  Psalm  xxvi  [fudica  me  Domhie)^  8. 


Supplement  1 69 

loveth  her  Redeemer  in  the  middle  of  her  heart,  and 
'  the  midst  thereof  is  paved  with  love  for  the  daughters 
of  Jerusalem.'  ^^  The  which  as  a  sign  of  victory,  let 
all  who  see  say  one  and  all,  '  Hail,  salvation  of  the 
whole  world  :  hail,  life-giving  Tree  !  '  Wherefore,  lest 
we  should  ever  forget  the  love  of  God  for  us,  '  Who  gave 
his  only-begotten  Son  '  to  redeem  us  His  servants,  the 
Church  armeth  herself  in  her  bosom  and  forehead  with 
this  sign,  signifying  that  the  mystery  of  the  cross 
must  always  be  believed  by  us  in  our  heart,  and  confessed 
openly  with  our  mouth.  The  figure  of  which  went  be- 
fore her  in  Egypt.  But  when  we  cross  ourselves  from 
the  forehead  downwards,  and  then  from  the  left  to  the 
right,  we  do  set  forth  this  mystery,  that  God  '  bowed  the 
heavens  and  came  down,'  to  teach  us  to  prefer  things 
eternal  unto  things  temporal.  But  by  this  sign  the 
army  of  the  devil  is  overthrown  ;  the  Church  triumpheth, 
'  terrible  as  an  army  with  banners.'^"  '  How  dreadful  is 
this  place  :  this  is  none  other  but  the  house  of  God.'  -^ 
And  the  Hymn  saith,  '  The  banners  of  the  King  come 
forth  :  the  Cross  unfolds  its  mystery.'  "^  Round  this  do 
the  heavenly  legions  rally.  Of  this  it  is  written,  '  I  saw 
the  holy  city.  New  Jerusalem,  coming  down  from  God 
out  of  heaven.'  ^^ 

For  the  Church  is  militant  here  ;  in  her  home  she  doth 
reign  :  a  part  is  in  pilgrimage,  a  part  in  glory.  That 
which  is  in  pilgrimage  coming  up  from  her  exile  through 
the  desert,  doth  sigh  for  her  home,  from  the  'waters  of 
Babylon  for  the  heavenly  Jerusalem;'  while  the  other 
part,continually  seeing  peace,  doth  hold  perpetual  festival. 
Thus  the  heavenly  city  of  Jerusalem  is  called  the  'vision 
of  peace.'  ^^    How  glorious  is  her  kingdom, '  glorious  things 

-^  Cant,  iii,  10.  '^  Cant,  vi,  10.  -^  Genesis  xxviii,  17. 

-"*  The  hymn,  Vexilla  Regis,  occurs  in  the  office  for  Passion  Sunda)-. 
■-"••  Apoc.  xxi,  2.  ^  See  note  4  on  the  Rationale,  I.  i,  p.  13. 


I/O  The  SymholisuL  of  ChurcJies 

are  spoken  of  thee,  thou  city  of  God.'  ^^  Her  guardians 
be  the  citizens  of  heaven,  the  legions  of  angels  with  the 
glorious  company  of  the  apostles,  the  prophets,  and  the 
patriarchs,  the  armies  of  martyrs  robed  in  purple,  the 
flowers  of  virgins,  the  verdant  choir  of  confessors,  com- 
passed about  with  the  universal  assembly  of  all  the  saints, 
chaste  and  glorified  !  And  this  wondrous  court  of  heaven 
is  yet  more  wondrously  adorned  by  that  one  incomparable 
jewel,  the  Virgin  Mother,  '  whose  like  there  ne'er  hath 
been,  whose  like  there  ne'er  shall  be.'  But  how  great  is 
the  admiration  of  all  in  beholding  the  King  Himself,  and 
how  harmonious  be  the  songs  in  praise  of  Him  ;  this  is 
known  to  those  alone,  who  have  deserved  to  stand  amongst 
the  happy  throng,  and  to  behold  the  mystery  of  the 
Trinity  and  the  glory  of  Christ :  Who  is  encircled  by 
the  angelic  choirs;  upon  Whom  the  angels  desire  continu- 
ally to  gaze.  To  behold  this  the  Immortal  King  face  to 
face,  the  Church  below  is  preparing  herself:  and  while 
she  keepeth  here  her  feasts  of  time,  she  is  remembering 
the  festivals  of  her  home  and  of  eternity  ;  in  which  the 
bridegroom  is  hymned  by  angelical  instruments.  And  all 
the  saints  continually  celebrating  the  day  of  great 
festivity  '  which  the  Lord  hath  made,'  cease  not  in  their 
nuptial  songs  to  laud  the  eternal  bridegroom,  the  beauti- 
ful in  form  above  the  sons  of  men  ;  Him  who  hath  chosen 
the  Church  for  Himself  of  His  free  mercy.  Of  whom,  as 
He  had  seen  her  from  eternity,  He  saith,  '  I  will  get  Me 
to  the  mountain  of  myrrh,  and  to  the  hill  of  frankincense 
and  will  speak  unto  my  spouse.'  ^^  For  whom  '  He 
came  forth  as  a  bridegroom  out  of  His  chamber,  and 
rejoiced  as  a  giant  to  run  his  course ' ;  ^^  when  He  went 
forth  from  His  Father,  and  returned  unto  His  Father — 
went  forth  indeed  even  unto   Hades,  returned  unto  the 

^'  Psalm  Ixxxvii  {Fund amenta  ejus)^  2. 
^  Cant,  iv,  6.  ^  Psalm  xix  {Cceli  enarrant^^  5. 


Supplement  1 7 1 

Throne  of  God — to  make  all  His  elect,  from  the  beerin- 
ning  even  unto  the  end  of  the  world,  one  kingdom  in 
the  vision  of  the  Supreme  Trinity  :  in  which  is  glorified 
'  one  God  world  without  end.' 


CHAPTER    H 

OF   TPIE    DEDICATION    OF   A   CHURCH 

With  what  carefulness  and  love  Christ  doth  adorn  the 
bride  for  Himself  and  prepare  her  for  her  heavenly  dedi- 
cation, is  in  part  signified  by  the  consecration  of  the 
material  church.  The  bishop  compasseth  the  church  to 
be  dedicated  three  times,  sprinkling  it  with  holy  water, 
the  clergy  and  people  following  him. 

239  A.  In  the  meanwhile  without  and  within  there  be 
burning  twelve  lamps.  So  often  as  he  cometh  to  the 
door  (which  for  a  mystical  reason  is  shut),  the  bishop 
smiteth  the  lintel  with  his  pastoral  staff,  saying  '  Lift  up 
your  heads,  O  ye  gates,  and  be  ye  lift  up,  ye  everlasting 
doors,  and  the  King  of  Glory  shall  come  in.'  ^  The 
deacon  answereth,  '  Who  is  the  King  of  Glory?'  To 
whom  the  bishop,  '  The  Lord  of  Hosts :  He  is  the  King 
of  Glory.'  At  the  third  time,  the  door  being  thrown 
open,  he  entereth  with  the  clergy  and  people,  saying, 
'  Peace  be  to  this  house.'  Then  he  performeth  the 
other  ceremonies  which  pertain  to  dedication.  But 
whatever  things  be  here  done  visibly,  the  same  doth  God 
work  by  His  invisible  power  in  the  soul,  which  is  the 
true  Temple  of  God :  wherein  Faith  layeth  the  founda- 
tion, Hope  raiseth  the  buildings,  and  Charity  finisheth 
it.     Also  the  Church  Catholic  herself,  being  made  one  out 

'  Psalm  xxiv  {^Domini  est  terra). 


1/2  The  Syinbolisin  of  Churches 

of  many  stones,  is  the  temple  of  God  ;  because  many- 
temples  make  one  temple,  of  which  there  is  one  Lord 
and  one  Faith.  Wherefore  the  house  must  be  dedicated  ; 
the  soul  sanctified.  Water  is  penitence  :  salt,  wisdom  ; 
the  threefold  aspersion,  the  threefold  immersion  in  bap- 
tism ;  the  twelve  lights,  the  twelve  apostles,  preaching 
the  mystery  of  the  Cross  ;  the  bishop,  Christ ;  his  staff, 
Christ's  power  ;  the  three  strokes  on  the  door,  Christ's 
dominion  over  all  things  in  heaven,  earth,  and  hell :  '  that 
all  the  threefold  frame  of  things  may  bow  the  knee  to  Him, 
their  Lord.'  Again,  the  question  of  the  deacon  within  is 
the  ignorance  of  the  people  ;  the  opening  of  the  door,  the 
ejection  of  sin.  The  bishop  entering,  prayeth  for  peace 
on  the  house,  and  Christ  entering  the  world  maketh  peace 
between  God  and  men.  Then  prostrate  he  prayeth  unto 
the  Lord  for  its  sanctification  :  and  so  Christ,  humbled 
in  His  Passion,  prayed  for  His  disciples  and  them  that 
should  believe,  saying,  '  Father,  sanctify  them  in  Thy 
truth.'  ^  Arising  he  does  not  give  the  salutation  but  only 
prayeth  :  because  they  who  be  not  yet  sanctified  must 
not  be  blessed  but  only  prayed  for.  The  writing  the 
alphabet  upon  the  pavement  is  the  simple  teaching  of 
faith  in  the  heart  of  man.  The  line  drawn  from  the  left 
corner  of  the  east  unto  the  right  corner  of  the  west,  and 
the  other  line  from  the  right  of  the  east  unto  the  left  of 
the  west,  do  express  the  Cross,  and  also  the  gathering  in 
of  both  peoples  :  according  as  Jacob  blessed  the  chil- 
dren of  Joseph  with  his  hands  crossed.^  For  although 
Christ  passing  from  the  east  did  leave  the  Jews,  because 
they  would  not  believe,  on  His  left  hand,  and  did  come 
unto  the  Gentiles  ;  to  whom,  though  they  had  been  in 
the  west.  He  granteth  to  be  on  the  right  hand  :  yet  will 
he  again,  passing  from  the  Gentiles  who  be  placed  in  the 

2  S.  John  xvii.  ^  Genesis  xxviii 


Supplement  173 

right  of  the  east,  visit  the  Jews  in  the  left  hand  corner  : 
who,  it  is  evident,  be  worse  than  He  first  found  the 
Gentiles.  The  staff  with  which  the  alphabet  is  described 
typifieth  the  ministry  of  teachers,  by  which  the  conver- 
sion of  the  Gentiles  is  effected  and  that  of  Jews  perfected. 
In  that  afterwards  the  bishop  standing  before  the  altar 
saith,  '  O  God,  make  speed  to  save  us ' ;  he  doth  signify 
those  who  having  received  the  faith  are  preparing  them- 
selves to  fight  And  because  they  be  still  in  conflict,  and 
as  it  were  amongst  sighs,  the  Alleluia  is  not  yet  added. 
After  this  the  water  is  blessed  with  salt  and  ashes  ;  wine 
mixed  with  water  being  also  added.  The  water  is  the 
people  ;  the  salt,  doctrine  ;  the  ashes,  the  remembrance 
of  the  Passion  of  Christ.  The  wine  mixed  with  water  is 
Christ,  God  and  Man  ;  the  wdne  His  Godhead,  the  water 
His  Manhood.  Thus  the  people  is  sanctified  by  the 
doctrines  of  faith  and  remembrance  of  the  Passion,  being 
united  wnth  its  Head  both  God  and  Man.  Whence  the 
altar  and  the  church  be  sprinkled  within  ;  to  show  that 
within,  as  without,  the  spiritual  Church  must  be  sancti- 
fied. The  aspersory,  made  of  hyssop,  denoteth  humility  ; 
with  which  grace  the  Catholic  Church  being  sprinkled  is 
purified.  The  bishop  compasseth  the  church  in  lustration 
and  as  if  bestowing  his  care  upon  all.  In  the  meanw^hile 
is  chanted  the  Psalm,  '  Let  God  arise  and  his  enemies  be 
scattered,'  with  its  proper  response  and  antiphon,  which 
is  followed  by  another,  '  Whoso  dwelleth  under  the  de- 
fence of  the  most  high.'  Then  the  bishop  chanteth,  '  My 
House  shall  be  called  an  House  of  Prayer,'  and  also,  '  I 
will  tell  out  thy  name  among  my  brethren.'  And  be- 
cause no  work  can  prosper  w^ithout  God,  he  prayeth  in 
conclusion  that  they  may  be  heard  who  shall  enter  therein 
to  pray  for  blessings.  After  this  he  approacheth  unto 
the  altar,  saying,  '  I  will  go  up  unto  the  altar  of  the  Lord,' 
with  the  whole  Psalm  :  and  what  remains  of  the  water 

U 


174  The  Symbolism  of  Chiwches 

he  poureth  away  at  the  base  of  the  altar,  committing  unto 
God  that  which  surpasseth  human  abiHties  in  so  great  a 
sacrament.  After  this  the  altar  is  wiped  with  a  linen 
cloth.  The  altar  is  Christ,  the  cloth  is  his  flesh,  brought 
by  the  beating  of  His  Passion  unto  the  whiteness  and 
glory  of  immortality.  Next  the  bishop  offereth  upon 
the  altar  frankincense,  which  is  burnt  in  the  shape  of  a 
cross  in  the  middle  thereof ;  and  at  its  four  corners  he 
maketh  crosses  with  sanctified  oil.  Then  upon  each  of 
the  four  walls  of  the  church  there  be  made  three  crosses 
with  the  same  oil  :  and  the  consecration  being  thus 
finished,  the  altar  is  covered  with  a  white  veil.  Incense, 
prayers,  and  oil  do  denote  the  grace  of  the  Holy  Ghost. 
Whose  fulness — '  like  the  precious  ointment  upon  the 
head  that  ran  down  unto  the  beard  :  even  unto  Aaron's 
beard,'  ^ — came  down  upon  the  apostles  and  their 
disciples :  who  preached  the  mystery  of  the  Cross 
through  the  four  quarters  of  the  world,  the  Lord  work- 
ing with  them.  The  white  covering  doth  typify  the  joy 
of  immortality  :  concerning  which  the  Son  exulteth, 
saying  unto  the  Father, '  Thou  hast  put  off  my  sackcloth, 
and  girded  me  with  gladness.'  ^ 

■•  Psalm  cxxxiii  (^Ecce  qiiam  botiuni),  2. 
^  Psalm  XXX  {Exalfaho  te  Domine)^  12. 


APPENDIX   A 

CHANCELS 

'  The  temple  of  old  was  divided  into  two  parts  by  a  veil 
hung  in  the  middle  thereof.  The  first  part  was  called 
the  Holy  Place,  but  the  inner  part  the  Holy  of  Holies. 
Whatever  part  then  of  the  office  of  the  Mass  cometh 
before  the  secret  ^  is  performed  as  it  were  in  the  outer 
place  :  but  the  secret  itself  within  the  Holy  of  Holies. 
There  were  in  the  Holy  of  Holies  the  altar  of  incense, 
the  ark  of  the  testimony,  the  mercy-seat  above  the  ark, 
and  over  this  two  cherubims  of  glory  with  their  faces 
looking  towards  ^z^'^  nfher.  Herein  the  high  priest 
entered  alone  once  in  the  year,  having  the  names  of  the 
patriarchs  written  upon  the  breastplate  of  judgment  and 
the  shoulderplates,  and  bearing  a  censer  of  burning  coals 
and  blood,  and  incense,  which  with  prayer  he  placed  in 
the  thurible   until   the   cloud   of  incense    covered   him.- 

'  After  the  Sancius,  which,  as  we  shall  find,  was  performed  with  the  full 
choir  and  the  accompaniment  of  organs,  came  the  secret^  which  embraced 
the  whole  Canon  of  the  .Uass,  performed  by  the  celebrant  alone,  and  the 
celebration  of  the  Holy  Eucharist.  '  It  is  called  the  secret  because  these 
things  be  hidden  from  us,  since  the  nature  of  man  can  in  no  wise  fully  com- 
prehend so  great  a  mystery  :  for  the  denoting  of  which  it  is  rightly  per- 
formed secretly.  To  signify  the  same  also,  the  priest  when  entering  upon 
the  secret  is  veiled  as  it  were  with  the  side  curtains.'  See  other  mystical 
reasons  adduced  in  the  remainder  of  this  passage,  Book  IV,  Chapter  35, 
and  in  Chapter  39  an  account  of  the  side  curtains.  Upon  the  use  of  these 
see  also  the  Dublm  Review^  vol.  x,  p.  339. 

-  See  Leviticus  xvi  ;   Exodus  xxviii,  xxxix,  and  xl. 


176  The  Symbolisin  of  Churches 

Afterwards  he  sprinkled  the  mercy-seat  and  the  altar 
with  blood,  and  then  he  went  out  to  the  people,  and 
washed  his  vestments  in  the  evening.  These  were  types 
of  old,  but  they  have  ceased  since  the  things  signified 
thereby  have  come.  But  thus  the  former  temple  doth 
denote  the  present  church  ;  the  Holy  of  Holies,  heaven  ; 
the  high  priest,  Christ  ;  the  blood,  His  Passion  ;  the 
coals,  His  love  ;  the  thurible.  His  flesh  ;  the  burning 
incense,  prayers  of  sweet  savour  ;  the  altar,  the  hosts  of 
heaven  ;  the  ark,  Christ  in  His  humanity  ;  the  mercy- 
seat,  God  the  Father ;  the  two  cherubims,  the  twain 
Testaments,  the  which  do  look  towards  each  other  because 
the  two  do  agree  ;  the  vestments  which  be  washed, 
mankind.  Wherefore  consider  what  things  were  done 
of  old,  and  what  things  Christ  hath  done,  and  then  see 
how  the  minister  of  the  Church  doth  represent  the  same 
in  the  office  of  the  Mass.  By  the  ark  also  is  signified 
the  humility  of  Christ,  from  which  through  his  mercy  all 
good  hath  come  unto  us  '  (Durandus,  Book  IV,  Preface 

In  the  next  section  the  same  subject  is  further  illus- 
trated, though  without  reference  to  the  immediate 
subject  of  this  appendix,  the  necessity  of  the  division  of 
every  church  into  a  chancel  and  nave. 

The  reader  may  consult  a  most  interesting  series  of 
chapters  in  Hugo  de  Sancto  Victore  (Tituli  ii-viii,  Ex. 
Misc.  II,  Lib.  IV)  upon  this  subject :  the  passages  are 
far  too  long  for  insertion  here. 

The  absolute  necessity  of  this  twofold  division  is  a  point 
which  it  is  more  than  painful  at  this  time  to  have  to 
prove.  It  is  only  within  the  last  two  centuries  that  our 
own  or  any  branch  of  the  Church  Catholic  has  dared  to 
depart  from  an  usage  which,  if  any,  has  universality, 
antiquity,  and  consent  on  its  side,  and  of  whose  authority 
was  never  any  doubt  in  the  Church.     For  some  of  the 


Appendix  177 

arguments  which  have  been  adduced  in  the  present  con- 
troversy we  must  refer  to  the  publications  of  the  Cam- 
bridge Camden  Society,  and  particularly  the  Ecclesiolo- 
gist.  There  is  nothing  more  wanted  than  a  careful 
treatise  on  the  subject  which  shall  in  a  compendious 
form  put  this  and  several  points  depending  upon  it,  such 
as  orientation  itself,  and  praying  towards  the  east,  in  a 
clear  light. 


APPENDIX    B 

ORIENTATION 

'  Furthermore  albeit  God  is  everywhere,  yet  ought  the 
priest  at  the  altar  and  in  the  offices  to  pray  towards  the 
east  :  according  to  the  constitutions  of  Vigilius,  Pope. 
Whence  in  churches  which  have  the  doors  at  the  west,  he 
that  celebrateth  turneth  in  the  salutations  to  the  people  : 
but  in  churches  which  have  the  entrance  at  the  east,^  as 
at  Rome,  there  is  no  need  in  the  salutations  for  turning 
round,  because  the  priest  always  turneth  to  the  people. 
The  temple  also  of  Solomon,  and  the  tabernacle  of  Moses 
had  their  entrance  from  the  east.  Pray  we  therefore 
towards  the  east,  being  mindful,  firstly,  that  He,  Who  is 
the  splendour  of  eternal  light,  hath  illuminated  '  them  ^ 
that  sit  in  darkness  and  the  shadow  of  death,  rising 
with  healing  in  his  wings '  :  ^  of  whom  it  is  said, 
'  Behold  the  man,  whose  name  is  the  East.'  ^  For  the 
which    cause   he   saith   in  the  book   of  Wisdom,^   '  We 


'  S.  John  Lateran  is  an  instance.  We  may  observe  that  the  reascms  for 
the  orientation  of  churches  must  have  been  very  strong  to  have  caused  an 
universal  disregard  of  an  example  thus  set  at  the  centre  of  Western  Chris- 
tendom. 

-  S.  Luke  i,  79.     '  Malachi  iv,  2.      '  Zechariah  vi,  12.      ^  Wisdom  xvi,  28 


178  TJie  Syvibolisin  of  Churches 

ought  to  pray  eastward,  where  the  hght  ariseth.'  Not 
because  the  Divine  Majesty  is  locally  in  the  east :  which 
is  potentially  and  essentially  in  all  places ;  as  it  is  written, 
'  Do  not  I  fill  ^  heaven  and  earth '  ;  and  in  like  manner 
speaketh  the  Prophet,  " '  If  I  ascend  into  heaven.  Thou 
art  there  :  if  I  go  down  to  hell,  Thou  art  there  also ' : 
but  because  to  those  '  who  fear  His  name  shall  ^  the  sun 
of  righteousness  arise,'  '  which  lighteth  every  man  that 
Cometh  into  the  world.' ^ 

Secondly,  that  our  souls  be  thereby  taught  to  turn 
themselves  to  the  things  that  are  more  desirable. 

Thirdly,  because  they  who  praise  God  ought  not  to 
turn  their  backs  on  Him. 

Fourthly,  according  to  Joannes  Damascenus  (who 
giveth  also  the  three  following  reasons),^^  to  show  that 
we  seek  our  country. 

Fifthly,  that  we  may  look  upon  Christ  crucified,  who 
is  the  True  East. 

Sixthly,  that  we  may  prove  that  we  expect  Him  to 
come  to  be  our  Judge.  For  Damascenus  saith  in  that 
place,  'God  planted  a  garden  eastward  ';"  whence  man's 
sin  made  him  an  exile,  and  instead  of  Paradise  made 
him  to  dwell  in  the  west :  therefore,  looking  to  our 
ancient  home,  we  pray  towards  the  east. 

Seventhly,  because  our  Lord,  at  His  Crucifixion, 
looked  towards  the  east:  and  also  when  he  ascended  into 
heaven.  He  ascended  towards  the  east :  and  thus  the 
apostles  adored  Him  :  and  thus  '  He  shall  come  again  in 
like  manner  as  they  saw  Him  go  into  heaven.'  ^^ 

Eighthly,  Daniel  likewise  in  the  Jewish  captivity 
prayed  towards  the  temple. 

Yet  Augustine  saith  that  'no  Scripture  hath  taught  us 

^  Jeremiah  xxiii,  24.  "^  Psalm  cxxxix  (^Domine  probastt)^  7.  ^  Malachi  iv,  2. 
®  S.  John  i,  9.  '"  Quatuor  orationes.  We  should  probably  read,  rationes. 
"  Genesis  ii,  8.  ^'  Acts  i,  11. 


Appendix  179 

to  pray  towards  the  east'  [He,  however,  says  also, 
'  Though  I  find  not  a  thing  on  record  in  Scripture,  yet  I 
receive  it  as  proceeding  from  the  apostles  if  the  Universal 
Church  embrace  it ']  ^^  (Durandus  V,  ii,  57). 

S.  Isidore  has  a  curious  passage  about  orientation.  A 
place,  he  says,  designed  so  as  to  face  the  east  was  called 
templuni,  from  contemplating.  Of  which  there  were  four 
parts  ;  the  front  facing  the  east,  the  back  the  west,  the 
right  hand  the  south,  and  the  left  hand  the  north  :  whence 
also  when  they  builded  temples,  they  took  their  east  at 
the  equinox,  so  that  lines  drawn  from  east  to  west  would 
make  the  sections  of  the  sky  on  the  right  and  left  hands 
equal,  in  order  that  he  who  prayed  might  look  at  the 
direct  east  (Orig.  XV,  iv). 


APPENDIX    C 

ON  THE  DESIGN  OF  THE  ANALOGIUM,  AMBO  OR 
ROOD  LOFT,  AND  THE  READING  OF  THE  GOSPEL 
FROM    IT 

I.  We  have  noted  afore,  that  the  priest,  in  the  celebra- 
tion of  Mass,  when  it  is  not  High  Mass,  himself  readeth 
the  gospel.  But  when  a  bishop  or  priest  celebrateth 
High  Mass  with  the  highest  solemnity,  then,  in  some 
churches,  as  at   Rome,    the    deacon    having   kissed   the 

'^  This  section  is  in  several  places  corrupt  :  for  example — from  Damas- 
cenus  the  quotation  in  the  sixth  head  belongs  properly  to  the  seventh. 

Our  readers  may  perhaps  be  reminded  of  the  anecdote  of  the  good  Earl 
of  Derby  (who,  if  the  Reformed  Church  in  England  should  ever  have  a 
calendar  of  her  own,  will  assuredly  be  one  of  its  martyrs),  when  on  the 
scaffold.  The  church  of  Bolton  was  in  sight :  and  the  Earl  requested  that 
he  might  be  allowed  to  kneel  on  the  western  side  of  the  block,  so  that  the 
last  object  on  which  his  eyes  were  fixed  might  be  God's  house.  His 
executioners  showed  their  poor  malice  to  the  last,  by  denying  him  this 
wish. 


i8o  The  Syinbolisin  of  Churches 

right  hand  of  the  bishop,  taketh  the  book  of  the  gospel 
from  the  altar,  and  giveth  it  to  the  sub-deacon  to  bear, 
and  asketh  and  receiveth  the  bishop's  or  priest's  blessing. 
But  in  other  churches,  he  first  asketh  for  the  blessing 
before  he  taketh  the  book.  The  benediction  having 
been  bestowed,  the  deacon  proceedeth  along  the  south 
side  ^  of  the  choir  to  the  rood  loft,  and  before  him  goeth 
the  sub-deacon  with  the  volume  of  the  gospel,  and  be- 
fore him  the  incense-bearer  with  incense  ;  and  before 
him  the  torch-bearer  with  lighted  tapers,  and  before  him 
in  some  churches  the  banner  of  the  cross  :  and  thus  they 
ascend  the  rood  loft.  And  the  deacon  readeth  the 
gospel  :  the  which  being  finished,  they  return  to  the 
priest  or  bishop  together.  Which  things  we  will  more 
particularly  go  through.  It  is  also  to  be  noted,  that  in 
some  churches,  the  deacon,  when  about  to  go  to  the  rood 
loft,  beginneth  the  antiphon  which  followeth  benedictus 
in  the  nocturns,  and  while  he  is  going  thither,  it  is  taken 
up,  and  finished  by  the  chorus,  to  set  forth  charity  :  and 
it  is  sung  without  instruments,  to  denote  that  God  com- 
mandeth  us  to  have  love  alone.  And  now  is  the  figure 
changed :  for  the  deacon,  who  before  represented  S. 
John  Baptist,  now  setteth  forth  S.  John  Evangelist :  be- 
cause '  the  law  and  the  prophets  were  until  John  :  ^  and 
after  him  the  kingdom  of  heaven  is  preached.' 

2.  And  the  word  evangelimn  meaneth  good  tidings  ; 
from  eu,  well,  and  dyyeAos,  a  messenger.  For  the  preach- 
ing of  Christ  and  His  apostles  is  indeed  a  gospel,  as  pro- 
claiming Life  after  death,  Rest  after  labour,  a  Kingdom 
after  slavery. 

3.  And  ye  are  to  wit,  that  as  the  head  hath  pre- 
eminence over  the  other  members  of  the  body,  and  as 

^  As  is  well  known,  double  staircases  to  rood  lofts  appear  to  have  been 
almost  as  common  in  England  as  single  ones  :  and  there  are  sometimes, 
especially  in  Norfolk  churches,  two  corresponding  rood  turrets. 
2  S.  Luke  xvi,  16. 


Appendix  i8i 

the  other  members  obey  it  :  so  the  gospel  is  the  principal 
thing  of  all  that  are  said  in  the  office  of  the  Mass,  and 
hath  the  pre-eminence,  and  whatever  things  be  there 
read,  or  sung,  they  consent  to  it,  as  may  well  be  per- 
ceived. 

4.  The  deacon  therefore  first  kisseth  the  hand  of  the 
bishop  in  silence,  because  the  preacher  must  proclaim 
the  gospel  for  the  sake  of  eternal  glory,  as  saith  the 
spouse  in  the  Canticles,  '  His  right  hand  shall  embrace 
me.'  ^  Also  because  the  angel  which  came  to  announce 
the  glory  of  Christ's  Resurrection  did  sit  on  the  right 
hand,  clothed  in  white.^  In  other  churches,  however,  he 
doth  not  kiss,  but  only  bowing  asketh  for  a  blessing. 
But  the  sub-deacon  or  deacon  doth  not  kiss  the  hands, 
but  the  feet,  of  the  Roman  Pontiff,  that  he  may  exhibit 
the  greatest  reverence  to  the  greatest  bishop,  and  show 
that  he  is  His  Vicar,  Whose  feet  the  woman  that  was  a 
sinner  kissed.^  For  his  footstool  is  to  be  adored  because 
it  is  holy.  Whose  feet  also,  when  He  had  risen  from  the 
dead,  the  woman  held  and  adored.  Generally,  none 
ought  to  kiss  the  hand  of  the  Roman  Pontiff,  unless 
when  he  receiveth  something  from  his  hands,  or  giveth 
something  to  them  :  to  show  that  we  ought  on  both 
accounts  to  give  thanks  unto  Him,  Who  giveth  to  all  of 
His  own,  and  receiveth  from  none. 

5.  The  deacon  incontinently  thereafter  taketh  the 
book  of  the  gospel  from  the  altar,  because  the  '  Law 
shall  go  forth  out  of  Sion,  and  the  Word  of  the  Lord 
from  Jerusalem ' :  ^  not  the  Mosaic  Law  which  went 
forth  of  Sinai,  but  the  Gospel  Law,  of  which  the  Prophet 
saith,  '  Behold  the  days  come,  saith  the  Lord,  that  I 
will  make  a  new  covenant  with  the  house  of  Jacob  and 
with  the  house  of  Israel'  ''     The  book  is  also  taken  from 

^  Canticles  ii,  6.  *  S.  Mark  xvi,  5. 

^  S.  Luke  vii,  37.         ^  Alicah  iv,  2.  "  Jeremiah  xxxi,  31. 


1 82  The  Symbolisin  of  Churches 

the  altar,  because  the  apostles  received  the  gospel  from 
the  altar,  when  they  went  about  preaching  the  Passion 
of  Christ  Or  the  altar  in  this  place  signifieth  the  Jews, 
from  whom  the  kingdom  of  God  is  taken,  and  given 
unto  a  nation  that  will  do  its  fruits  :  and  from  this,  that 
the  gospel  is  taken  from  the  altar,  we  learn,  that  it  is  the 
Word  of  God,  which  is  signified  by  the  altar,  according 
to  that  saying,  '  An  altar  of  earth  shall  ye  make  unto 
me.'^ 

6.  But  he  taketh  it,  according  to  some,  from  the  right 
side  of  the  altar :  because  the  Church  of  the  Jews,  whence 
our  Church  springeth,  was  situate  in  the  east  :  and 
placeth  it  on  the  left,  as  it  is  written,  '  His  left  hand  is 
under  my  head,  and  his  right  hand  doth  embrace  me ' :  ^ 
and  that  for  a  threefold  cause.  Firstly,  the  gospel 
teacheth  that  things  celestial,  which  be  signified  by  the 
right,  be  preferred  to  things  terrestrial,  which  the  left 
hand  setteth  forth.  Secondly,  the  book  is  inclined  on 
the  left  shoulder,  to  signify  that  the  preaching  of  Christ 
shall  pass  from  the  Gentiles,  as  it  is  written  :  '  In  those 
days  Israel  shall  be  saved.'  ^^  Thirdly,  because  in 
temporal  life,  which  is  set  forth  by  that  side,  needful  is  it 
that  Christ  should  be  preached  :  and  the  book  of  the 
gospel  is  in  some  churches  adorned  on  the  outside  with 
gold  and  gems.  But  the  book  remaineth  on  the  altar, 
from  the  time  that  the  priest  goeth  there,  till  the  gospel 
be  read,  because  it,  in  this  respect,  signifieth  Jerusalem  : 
since  the  gospel  was  first  preached  in  Jerusalem,  and 
remained  there  from  the  advent  of  the  Lord  till  it  was 
published  to  the  Gentiles.  As  he  saith,  '  From  Sion 
shall  go  forth  the  laws.'  ^^  For  Jerusalem  was  the  place 
of  the  Passion,  which  is  also  set  forth  by  the  altar. 

7.  Thereafter   he    seeketh   the   benediction  :    because 

**  Exodus  XX,  24.  "  Canticles  ii,  6.  '"  Romans  xi,  26. 

"  Micah  iv,  2. 


Appendix  183 

none  must  preach  unless  he  be  sent.  According  to  that 
saying,  '  How  shall  they  preach,  except  they  be  sent  ? '  ^^ 
And  the  Lord  saith  to  His  disciples,  '  Pray  ye  therefore 
the  Lord  of  the  harvest  that  He  may  send  forth  labourers 
into  His  harvest'  ^^  But  Esaias,  when  he  had  heard  the 
voice  of  the  Lord,  saying,  *  Whom  shall  I  send,  and  who 
will  go  for  us  ? '  ^-^  made  answer  and  said,  '  Here  am  I, 
send  me.'  And  the  Lord  said,  '  Go  and  tell  this  people,' 
etc. 

8.  Again,  Moses  prefigured  this  kind  of  blessing  :  who, 
when  he  had  ascended  unto  the  mountain,  received  the 
tables  of  the  law  and  the  blessing,  and  gave  the  com- 
mandment to  the  people.  And  the  Lord  also  Himself 
blessed  the  order  of  deacons,  and  gave  it  the  Holy  Spirit 
and  sent  it  to  preach  through  the  whole  world.  The 
bishop  therefore,  or  the  priest,  visibly  blesseth  the  deacon 
who  is  about  to  read  the  gospel,  which  he  did  not  do  to 
the  sub-deacon  when  about  to  read  the  epistle,  because 
Christ  sent  the  law  and  the  prophets,  which  be  signified 
by  the  epistle,  while  he  remained  hidden  from  the  world : 
but  after  that  he  had  visited  it,  and  conversed  with  men 
He  sent  forth  His  apostles  and  evangelists,  and  taught 
them,  saying,  '  Go  and  teach,  saying,  the  kingdom  of 
heaven  is  at  hand.'  ^^  '  And  they  went  through  the 
villages,  evangelising,  and  doing  cures  everywhere.'  And 
he  sendeth  him  to  read  the  gospel,  to  note  that  Christ 
sent  the  apostles  to  preach  the  kingdom  of  God. 

9.  But  the  deacon,  laying  up  in  his  heart  the  things 
which  were  said  in  the  benediction,  must  study  to  show 
himself  pure  in  heart,  clean  in  words,  chaste  in  deed,  that 
he  may  be  able  to  set  forth  the  gospel  worthily,  because 
the  fountain  of  living  waters,  that  is,  the  gospel,  doth  not 
flow  freely,  except  from  Libanus,  that  is,  from  a  chaste 

'•-  Romans  x,  15.     ^^  S.  Matt,  ix,  38.     '^  Isaiah  vi,  8,  9. 
'5  S.  Matthew  x,  7. 


184  The  Symbolisin  of  Churches 

heart,  and  a  pure  mouth.  For  praise  is  not  seemly  in  the 
mouth  of  a  sinner  ;  nay  rather  of  the  sinner  saith  God, 
'  What  hast  thou  to  do  to  set  forth  My  ordinances,  and 
take  My  covenant  into  thy  mouth.'  ^^  And  therefore 
he  is  fortified  by  the  sign  of  the  cross,  and  then 
having  received  Hcense  and  benediction,  as  is  aforesaid, 
and  having  made  the  sign  of  the  cross,  that  he  may 
walk  in  safety,  proceedeth  to  the  rood  loft  in  silence, 
with  his  eyes  fixed  on  the  ground :  bearing,  according 
to  the  custom  of  some  churches,  nothing  in  his  hand,  as 
the  Lord  commanded  the  apostles  whom  He  sent  to 
preach  the  kingdom  of  God.  '  Take,'  saith  He, '  nothing 
for  the  journey,  and  salute  no  one.'  ^'^  But  in  other 
churches  the  deacon  beareth  a  book,  as  shall  be  said 
hereafter.  But  when  he  cometh  to  the  rood  loft,  he 
saluteth  it,  as  entering  into  a  house  to  which  he  offereth 
peace,  and  passeth  from  the  right  side  of  the  choir  to  the 
left,  as  he  had  before  transferred  the  book  from  the  right 
to  the  left  side.  For  when  the  Jews  had  refused  the 
Word  of  God,  it  was  preached  to  the  Gentiles,  who  are 
understood  by  the  left  side. 

10.  In  the  Roman  Church,  and  in  certain  others,  the 
sub-deacon  ascendeth  the  rood  loft  one  way,^^  and  the 
deacon  another  :  because  the  one  proceedeth  to  an  in- 
crease of  knowledge  by  teaching,  the  other  by  learning  : 
and  because  the  minister  by  the  merit  of  his  works,  and 
the  preacher  by  the  merit  of  his  words,  proceedeth  to  an 
increase  of  righteousness.  Whence  the  Psalmist :  '  Thy 
rig-hteousness  standeth  like  the  mountains  of  God':^^ 
but  they  both  return  to  the  bishop  by  the  same  way, 
because  by  final  perseverance  they  attain  their  reward, 

i*^  Psalm  1  (^Deiis  Deorwn)  16.  i'  S.  Matthew  x,  10. 

1**  Per  dextram  partem.     We  are  to  imag^ine,  in  the  whole  of  this  descrip- 
tion, the  spectators  supposed  to  face  the  altar.     So  in  the  fifteenth  chapter 
of  this  book,  the  epistle  is  said  to  be  read  in  dextera  parte. 
'"  Psalm  xxxvi  {dixit  injustns)^  6. 


Appendix  185 

as  the  Lord  testifieth,  saying  :  '  He  that  endureth  to  the 
end,  the  same  shall  be  saved.'  '^^  And  that  preaching 
sufficeth  not  without  good  deeds.  For  '  Jesus  began 
both  to  do  and  to  teach.'  ^^  Therefore  the  preacher 
returneth  by  the  same  way  by  the  which  the  minister 
had  gone  up.  Moreover,  he  that  is  about  to  read  the 
gospel  goeth  and  ascendeth  by  one  way,  and  returneth 
by  another,  according  to  that  saying,  '  They  returned 
into  their  own  country  another  way '  :  2-  because  the 
apostles  did  first  preach  to  the  Jews  and  then  to  the 
Gentiles  :  as  it  is  written,  '  Since  ye  have  cast  from  you 
the  Word  of  God,'  ^^  and  the  rest. 

II.  The  sub-deacon  precedeth  the  deacon  (because 
John  and  his  preaching  preceded  Christ  and  His  preach- 
ing), carrying  in  some  churches  a  cushion  ;  which  he 
may  place  under  the  book.  By  the  cushion,  on  which 
the  book  resteth,  be  set  forth  the  temporal  things  of  life, 
as  it  is  written  :  '  If  we  have  sown  spiritual  things,  is  it 
a  great  matter  if  we  reap  your  temporal  things  ? '  ^"^ 
For  according  to  the  Apostle,  '  They  which  serve  the 
altar,  eat  of  the  altar.'  ^^  For  '  the  labourer  is  worthy  of 
his  hire.'  ^^  And  the  Lord  taught  us  the  law,  '  Thou 
shalt  not  muzzle  the  ox  when  it  treadeth  out  the  corn.'  ^^ 
Again,  a  cushion  is  placed  under  the  book  to  denote  that 
which  the  Lord  saith,  '  My  yoke  is  easy,  and  My  burden 
light.' 2^  Austin  saith,  '  To  this  yoke  whosoever  is  sub- 
ject, hath  all  things  subject  to  him.' 

The  cushion  therefore  denoteth  the  sweetness  and 
pleasure  that  ariseth  from  the  commands  of  God.  Whence 
the  Prophet,  'Thou,  O  God,  hast  of  Thy  goodness  prepared 
for  the  poor.'  -'^    And  again,  '  O  how  sweet  are  Thy  words 


-^  S.  Matthew  x,  22.  -'  Acts  i,  i 

^-  S.  Matthew  ii,  12.  -^  Acts  xiii,  46.  -»  i  Corinth,  ix,  1 1. 

"  I  Corinth,  ix,  13.  '-**  S.  Luke  x,  7.  '-"  Deuteron.  xxv,  4. 

^  S.  Matthew  xi,  30.  -"-'  Psalm  Ixviii  {Exur^at  Deus),  10. 


1 86  The  Syinbolisni  of  C/mrches 

unto  my  tast6/  ^^  Yet  in  the  Roman  Church,  the  deacon 
goeth  first,  as  the  teacher  :  sub-deacon  followeth  as  the 
learner :  the  one  precedeth,  that  he  may  preach,  the 
other  followeth,  that  he  may  minister.  But  after  the 
reading  of  the  Gospel,  the  sub-deacon,  as  being  now 
sufficiently  instructed,  -returneth  first,  having  in  his  hand 
the  gospel,  as  bringing  back  the  gospel  as  the  fruit  of 
his  ministrations  :  according  to  that  which  the  Lord 
promised  :  '  He  that  receiveth  a  prophet  in  the  name  of 
a  prophet  shall  receive  a  prophet's  reward.'  ^^  Whom 
therefore  the  deacon  sendeth  aforehand  to  the  bishop, 
to  show  that  he  is  bringing  back  the  fruit  of  his  preach- 
ing :  concerning  which  the  Lord  commanded,  '  I  have 
called  you  that  ye  should  go  and  bring  forth  fruit,  and 
that  your  fruit  should  remain.' ^^  Moreover,  the  deacon, 
bearing  back  the  cushion  and  gospel,  signifieth  that 
the  preacher  ought,  by  his  good  works,  to  offer  his  life 
to  God.  Whence  the  Apostle,  '  Whatsoever  ye  do  in 
word  and  deed,  do  all  in  the  name  of  our  Lord  Jesus 
Christ'  2^ 

12.  The  deacon  also  sendeth  aforehand  the  thurible 
with  incense,  because  the  works  of  Christ  preceded  His 
doctrine.  As  it  is  written,  '  Jesus  began  to  do,  and  to 
teach.'  But  the  thurible  with  incense  signifieth  prayer 
with  devotion,  which  the  faithful  then  chiefly  ought  to 
employ  when  they  hear  the  word  of  God.  Again,  he 
doth  it,  because  the  preacher  must  send  forth  the  sweet 
odour  of  good  works :  according  to  that  saying  of  the 
Apostle :  '  We  are  a  sweet  savour  of  Christ  in  every 
place.'  ^^  He  whose  life  is  despised  needs  is  it  that  His 
preaching  also  is  contemned. 

The  cross  precedeth    the   gospel    in    token    that   the 

^  Psalm  cxix  iBeatiinimaculati\  103.  ^'  S.  Matthew  x.  4I. 

3-  S.  John  XV,  16.  "^  Colos.  iii  17.  ^^  2  Corinth,  ii,  15. 


Appendix  187 

preacher  must  follow  the  Crucified.  Whence  the  Lord 
saith  to  Peter,  'Follow  Me.'  After  this,  the  deacon 
ascendeth  the  anibo  [the  rood  loft]. 

17.  Now  ambo  meaneth  the  pulpit,  whence  the  gospel 
is  read,  so  called  from  ambio  [to  surround]  because  that 
place  is  surrounded  with  steps.  In  some  churches  also 
there  be  two  ascents,  one  left,  namely  towards  the  east, 
where  the  deacon  ascendeth  ;  one  to  the  right,  namely 
towards  the  west,  where  he  descendeth. 

18.  He  ascendeth  that  he  may  read  the  gospel  with  a 
loud  and  clear  voice  :  as  that  which  is  to  be  heard  of  all, 
according  to  that  saying  of  the  Prophet,  '  O  thou  that 
evangelisest  to  Sion,  get  thee  up  into  the  high  moun- 
tain.' 2^ 

Also  that  we  may  imitate  our  Lord,  Who  w^ent  up  into 
a  mountain,^^  that  He  might  preach  the  gospel.  The 
gospel  is  also  read  in  a  lofty  and  eminent  place,  because 
it  hath  been  preached  throughout  all  the  world :  as  it  is 
written  :  '  Their  sound  is  gone  out  unto  all  lands.'  ^''  But 
the  epistle  is  read  in  a  lower  place,  as  typifying  the  law, 
which  was  confined  to  Judea  alone,  as  it  is  written  :  '  In 
Jewry  is  God  known.'  ^^ 

19.  But  in  a  Mass  of  requiem  the  gospel  is  not  read 
in  that  exalted  place,  but  at  the  altar,  to  signify  that 
preaching  profiteth  not  the  departed. 

20.  Also  the  gospel  is  read  from  an  eagle,  according 
to  that  saying,  '  He  came  flying  upon  the  wings  of  the 
winds.'  ^^     And  the  eagle  itself  is  covered  with  a  covering 

'*  Isaiah  xi,  9.  ^  S.  Matthew  v,  i. 

"  Psalm  xix  {Ccelt  enarrant),  4.  **  Psalm  Ixxv  (Ab/«J  in  Judea),  I. 

^  Psalm  xviii  (^Diligam  7>),  10 


1 88  TJie  Symbolism  of  Churches 

of  cloth  or  ^ilk,  on  certain  feasts,  to  signify  the  softness 
of  the  heart :  as  he  saith,  '  I  will  take  away  the  stony 
heart  out  of  your  flesh,  and  will  give  you  a  heart  of 
flesh.'  -^^ 

21.  But  he  that  readeth  the  gospel  passeth  to  the  left 
side  :  and  setteth  his  face  to  the  north,  that  the  saying 
may  be  fulfilled,  which  is  written,  '  I  will  say  to  the 
north  give  up,  and  to  the  south  keep  not  back '  ^^  (Dur- 
andus,  Book  IV,  chap.  xxiv). 


APPENDIX  D 

ON    THE   SIGN    OF   THE   CROSS 

In  the  second  chapter  of  his  fifth  book  Durandus 
enters  at  great  length  into  this  subject.  The  reason  for 
making  the  sign  is  to  drive  away  evil  spirits,  who,  as  S. 
Chrysostome  says,  '  always  flee  when  they  see  the  sign 
of  the  cross,  as  fearing  that  staff  by  which  they  have 
been  wounded.'  The  pole  on  which  the  brazen  serpent 
was  raised,  the  crossing  of  Jacob's  hands  when  blessing 
Joseph's  children,  the  mark  tau  (Ezekiel  ix,  4)  on  the 
forehead,  and  the  seal  on  the  forehead  in  the  Apocalypse, 
are  some  of  the  representations  of  the  cross  here  alleged. 
The  cross  is  to  be  made  with  three  fingers,  that  is,  the 
thumb  and  two  fingers,  in  honour  of  the  Trinity.  The 
Jacobites  and  Eutychians  use  only  one  finger.  Next  the 
different  methods  of  crossing  are  discussed.  The  sign 
ought  to  be  made  at  the  end  of  the  gospel,  the  creeds, 
the  Lord's  Prayer,  the  Gloria  in  excelsis,  the  Sanctus^  the 
Agnus  Dei,  the  Benedictus,  MagJtificat,  Nzmc  dimittis,  at 
*'*  Ezekiel  xi,  19.  ^'  Isaiah  xliii,  6. 


Appendix  189 

the  beginning  of  the  hours,  the  end  of  the  Mass,  when 
the  priest  gives  the  benediction,  and  whenever  mention 
is  made  of  the  Cross  of  the  Crucified.  See  also  our 
author  in  his  sixth  book  Dc  die  Parasceu. 


APPENDIX    E 

ON    THE    FOUR   COLOURS   USED   IN    CHURCH 
HANGINGS,   ETC. 

1.  There  be  four  principal  colours,  by  which,  according 
to  the  diversity  of  days,  the  Church  distinguisheth  her 
vestments  :  to  wit,  white,  red,  black,  and  green.  For  we 
read  that  in  the  garments  of  the  law  there  were  four 
colours,  fine  linen,  purple,  jacinth,  scarlet.  The  Roman 
Church  also  useth  violet  and  saffron,  as  shall  be  said 
below. 

2.  White  vestments  be  used  in  the  festivals  of  holy 
confessors,  and  virgins  which  be  not  martyrs,  on  account 
of  their  integrity  and  innocence.  For  it  is  written,  '  Her 
Nazarites  were  whiter  than  snow.'  1  And  again  :  '  They 
shall  walk  with  Me  in  white  :  -  for  they  are  virgins :  and 
follow  the  Lamb  whithersoever  He  goeth.'  On  account 
of  the  same  thing  white  is  used  on  the  festivals  of  angels  ; 
concerning  whom  the  Lord   saith  to   Lucifer  :  ^  '  Where 

'  Lamentations  iv,  7. 
-  The  bishop  here  confuses  two  passages,  Apocal.  iii,  4,   and  xiv,  4.     Of 
the  same  subject  Lagvinus  Torrentius  says  beautifully  in  his  hymn  on  the 
Holy  Innocents  : 

Ergo  supremi  parte  coeli,  lactea  qua  lucidum  fulget  via, 
Qua  pictadulci  stillat  uva  nectare,  et  nectar  exhalant  rosoe, 
Lceti  coronis  luditis,  et  insignium  mixti  puellarum  choris 
Sacrum  canentes  itis  agnum  candido  quacunque  proccedat  pede. 
=*  A   misquotation    of  the   bishop's.      The  words  are  addressed  to  Job. 
Job  xxxviii,  7. 

X 


190  The  Symbolism  of  Churches 

wast  thou  ....  when  the  morning  stars  sang  together?' 
Also  in  all  the  festivals  of  the  Holy  Mother  of  God.  In 
the  feast  of  All  Saints  :  yet  some  then  use  red.  In  the 
principal  festival  of  S.  John  Evangelist.^  In  the  con- 
version of  S.  Paul.  In  the  cathedra  of  S.  Peter.^  Also 
from  the  vigil  of  the  nativity  of  our  Lord  to  the  octave 
of  the  Epiphany  :  both  inclusive  ;  excepting  the  festivals 
of  the  martyrs  included  in  that  period.*^  In  the  nativity 
of  our  Lord,  and  also  of  His  Forerunner,  because  each 
was  born  pure.  '  For  the  Lord  rode  upon  a  light  cloud,' ' 
that  is,  took  unto  Himself  sinless  humanity,  *  and  entered 
Egypt,'  that  is,  came  into  the  world  :  as  saith  the  angel 
to  the  virgin,  '  The  Holy  Ghost  shall  come  upon  thee, 
and  the  power  of  the  Highest  shall  overshadow  thee.'  ^ 
But  John,  although  he  were  born  in  sin,  was  sanctified 
from  the  womb  :  according  to  that  saying,  '  Before  thou 
earnest  forth  from  the  womb  I  sanctified  thee.'  ^  And 
the  angel  saith  to  Zecharias,  '  He  shall  be  filled  with  the 
Holy  Ghost  from  his  mother's  womb.'  ^^  Also  white  is 
used  in  the  Epiphany,  on  account  of  the  splendour  of  that 
star  which  led  the  wise  men,  as  saith  the  Prophet,  '  and 
the  Gentiles  shall  come  to  thy  light,^^  and  kings  to 
the  brightness  of  thy  rising.'  In  the  purification  also, 
on  account  of  the  purity  of  the  Virgin  Mary  :  which, 
according  to  Simeon,  gave  birth  to  '  a  light  to  lighten 
the  Gentiles,  and  the  glory  of  Thy  people  Israel.' ^^  On 
Maundy  Thursday,  to  set  forth  the  anointing,  which  is 
consecrated   to  the   purification    of  the  soul.     For  the 

■•  That  is,  on  the  27th  of  December,  the  day  of  his  '  deposition  '  :  the 
other  feast,  kept  in  memory  of  his  deliverance  from  the  boiling  oil,  before 
the  Latin  gate,  and  therefore  called  S.Joannes  ante  Portam  Latinam^  is  the 
(j*:h  of  May.  ^  The  22nd  of  F"ebruary. 

^  Which  are  S.  Stephen,  the  Holy  Innocents,  S.  Thomas  of  Canterbury. 

'  Jsaiah  xix,  3.  ^  S.  Luke  i;  35.  ^  Jeremiah  i,  3. 

1°  S.  Luke  i,  15.  "  Isaiah  Ix,  3. 

'2  A  very  harsh  construction  :  but  surely  preferable  to  that  by  which 
the  Blessed  Virgin  herself  is  spoken  of  as  the  promised  light. 


Appendix  1 91 

gospel  on  that  day  principally  setteth  forth  purity  ;  '  He 
that  is  washed  needeth  not  save  to  wash  his  feet,  but  is 
clean  every  whit '  :  and  again,  '  If  I  wash  thee  not,  thou 
hast  no  part  with  me.'  ^^  It  is  also  used  with  the  office 
of  the  Mass  from  Easter  Eve  until  the  octave  of  the 
Ascension  inclusive :  except  on  the  rogation  days  and 
intervening  festivals  of  martyrs.  On  Easter  Day,  on 
account  of  the  angel  who  brought  the  tidings  of  the 
Resurrection,  who  appeared  in  white  garments  :  concern- 
ing whom  Matthew  testifieth,  saying,  '  His  countenance 
was  as  lightning,  and  his  garment  white  as  snow  '  :  ^^  and 
also  because  children,  when  baptised,  are  clothed  in 
white.  So  also  on  the  Ascension,  because  of  the  bright 
cloud  in  which  Christ  ascended.  '  For  two  men  stood  by 
them  in  white  garments,  which  also  said.  Ye  men  of 
Galilee,'  ^^  etc. 

3.  And  this  is  to  be  noted,  that  albeit  in  the  consecra- 
tion of  bishops,  the  vestments  be  of  the  colour  suitable 
for  the  day,  at  the  dedication  of  a  church  they  be  ever 
white,  on  what  day  soever  the  ceremony  be  celebrated  : 
since  in  the  consecration  of  a  bishop  the  Mass  of  the  day 
is  sung,  but  in  the  dedication  of  a  church,  the  Mass  of 
dedication  is  sung.  For  the  Church  is  called  by  the 
title  of  a  virgin  :  according  to  that  saying  of  the  Apostle, 
'  For  I  have  betrothed  you  to  one  man,  that  I  may 
present  you  as  a  chaste  virgin  to  Christ.'  ^*^  Concerning 
which  saith  the  bridegroom  in  the  Canticles  :  '  Thou  art 
altogether  fair,  my  love,  and  there  is  no  spot  in  thee.'  ^' 
But  this  vestment  ought  to  be  white,  to  signify  that  her 
garments  must  at  all  times  be  pure,  that  is,  her  life  must 
be  spotless.  Also  in  the  octaves  of  those  of  the  afore- 
said feasts  which  have  octaves,  the  white  colour  is  used. 
4.     Scarlet   vestments    are   used    on    the    festivals    of 

'^  S.  John  xiii,  10.  '*  S.  Matthew  xxviii,  3.  '^  Acts  i,  il. 

'*  2  Corinthians  ii,  ii.  "  Canticles  i,  13. 


192  The  Syniholisni  of  Churches 

the  apostles,  evangelists,  and  martyrs,  on  account  of  the 
blood  of  their  passion,  which  they  poured  out  for  Christ. 
For  '  these  be  they  which  came  out  of  great  tribulation.'^^ 
Except  on  the  feast  of  the  innocents,  as  shall  be  said 
below.  Also  on  the  feast  of  the  Cross,  because  Christ  on 
the  cross  poured  out  His  blood  for  us.  Whence  the 
Prophet,  '  Wherefore  is  thine  apparel  red,  as  one  that 
treadeth  out  the  wine  vat  ?  '  ^^  But  according  to  others, 
we  then  use  white  vestments  :  because  it  is  not  the  feast 
of  the  passion,  but  of  the  invention,  or  exaltations.^^ 
Also  from  the  vigil  of  Pentecost  to  Trinity  Sunday 
inclusively  :  and  this  on  account  of  the  fervour  of  the 
Holy  Ghost,  which  appeared  in  fiery  tongues  on  the 
apostles.  '  For  there  appeared  unto  them  divers  tongues 
as  of  fire.'  ^^  Whence  the  Prophet  :  '  He  sent  a  fire  in 
their  bones.'  Although  in  the  martyrdom  of  SS.  Peter 
and  Paul  both  red  and  white  be  used  :  and  in  the  nativity 
of  S.  John  Baptist,  white  :  but  in  his  decollation,  red. 

5.  But  when  her  festivity  is  celebrated,  who  was  both 
a  virgin  and  martyr,  the  martyrdom  taketh  precedence 
of  the  virginity  ;  because  it  is  a  sign  of  the  most  perfect 
love  :  according  as  the  Truth  saith,  '  Greater  love  hath 
no  man  than  this,  that  a  man  lay  down  his  life  for 
his  friends.'  ^^  Wherefore  on  the  commemoration  of 
All  Saints,  some  use  scarlet  :  but  others,  and  among 
them  the  Roman  Church,  white :  at  which  time  the 
Church  saith,  '  They  shall  walk  in  the  sight  of  the  Lamb 
with  white  garments  :  and  palms  in  their  hands.'  ^^ 
Whence  the  spouse  saith  in  the  Canticles  :  '  My  beloved 
is  white  and  ruddy  :  white  in  His  confessors  and  virgins, 

>**  Apocalypse  vii,  14.  ''*  Isaiah  Ixiii,  2. 

-"  Both  retained  by  our  Church.  The  former  (May  3)  instituted  in 
commemoration  of  the  discovery  of  the  True  Cross,  by  S.  Helena  :  the 
otlier  (Sept.  14),  which  regulates  the  ember  days  in  that  month,  in  honour 
of  its  recapture  from  Chosroes  by  the  Emperor  Heraclius. 

^'  Acts  i,  I.  --  S.  John  xv,  13.  -^  Apocalypse  vii,  g. 


Appendix  193 

ruddy  in  His  apostles  and  martyrs.'  For  these  are  the 
flowers  of  roses,  and  the  hlies  of  the  valley.  A^^ain  they 
who  use  scarlet  on  the  feast  of  All  Saints,  do  it  with  that 
intent  because  that  feast  was  first  instituted  in  honour  of 
All  Martyrs.-*  But  answer  may  be  made  that  it  was 
also  in  honour  of  the  blessed  Virgin  :  and  that  at  the 
present  time,  after  the  decree  of  S.  Gregory  VII,  the 
Church  keepeth  that  day  holy  to  the  memory  of  con- 
fessors and  virgins.  Also,  the  octaves  of  these  days 
follow  the  colour  of  the  feasts  themselves. 

6.  Black  is  used  on  Good  Friday :  and  on  days  of 
abstinence  and  affliction  :  and  also  in  rogations.  More- 
over, in  those  processions  which  the  Roman  Pontiff 
maketh  with  bare  feet  :  and  in  Masses  of  requiem,  and 
Septuagesima  to  Easter  Eve.  For  the  spouse  saith  in 
the  Canticles,  '  I  am  black  but  comely,'  -^  etc.  But  on 
the  feast  of  the  Innocents,  some  use  black  on  account  of 
sadness,  some  scarlet.  The  former  allege  the  text,  '  In 
Rama  was  a  voice  heard,'  '-^  etc.  xAnd  for  the  same  cause 
canticles  of  joy  are  omitted  :  and  the  mitre  is  brought  witli- 
out  the  orfrey,  on  account  of  the  martyrdoms  to  which 
the  Church  hath  principally  an  eye,  when  she  saith,  '  I 
saw  beneath  the  throne  the  souls,'  -'  etc. 

(So  also  on  Sunday,  Laitare  -^  Jerusalem,  the  Roman 
Pontiff  beareth  a  mitre,  beautified   with  the  orfrey,  on 


■■"  This  alludes  to  the  histor}'  of  the  feast  of  All  Saints.  Pope  Boneface 
obtained  a  grant  of  the  Pantheon  from  the  Emperor  Phocas  :  and  dedicated 
it  in  honour  of  S.  Mary  and  All  Martyrs.  This  was  on  the  nth  of  May: 
and  the  feast  of  All  Martyrs  was  kept  on  that  day  under  the  title  of  S. 
Maria  ad  Martyres.  S.  John,  having  confessed  before  the  Latin  gate  on 
the  6th,  the  feast  was  subsequently  kept  on  that  day.  But  Gregory  IV 
transferred  it  to  Nov.  1st,  because  the  harvest  was  then  gathered  in  :  and 
because  the  feast  of  All  Apostles  being  kept  on  May  1st,  the  other  would 
answer  to  it  half-yearly.  All  Martyrs  occurs,  in  a  solitary  instance,  as  an 
English  dedication  :  All  Apostles^  not  to  be  found  in  this  country,  has  been 
adopted  in  Germany. 

■■^  Canticles  i,  5.  -"  Jeremiah  xxxi,  15  ;  S.  Matthew  ii,  18. 

-'  Apocalypse  vi,  9.  -"*  Palm  Sunda}-. 


194  The  Syvibolisni  of  Churches 

account  of  the  joy  which  the  golden  ^^  rose  signifieth,  but 
on  account  of  the  time  being  one  of  sadness,  he  weareth 
black  vestments.)  But  the  Roman  Church,  when  the 
festival  falleth  on  a  week-day,  useth  violet,  but  on  the 
octave,  red. 

7.  In  fine,  on  common  days  green  vestments  be  em- 
ployed :  because  green  is  the  middle  colour  between 
black,  white,  and  red  ;  and  specially  between  the  octave 
of  Epiphany  and  Septuagesima  :  and  between  Pentecost 
and  Advent,  in  the  Sunday  office,  this  colour  is  used. 

8.  As  he  saith,  '  Cypress  with  nard,  nard  and  crocus.'  ^*^ 
To  these  four  colours  be  the  others  referred  ;  to  wit,  the 
scarlet  to  the  red,^^  the  violet  to  the  black,  the  fine  linen  to 
the  white,  the  saffron  to  the  green.  But  some  refer  the 
roses  to  martyrs,  the  saffron  to  confessors,  the  lilies  to 
virgins. 

9.  It  is  not  unmeet  to  use  the  violet  on  those  days  for 
which  black  is  appointed.  Whence  the  Roman  Church 
useth  it  from  the  first  Sunday  in  Advent,  to  the  Mass  of 
the  vigil  of  the  nativity,  inclusive  :  and  from  Septua- 
gesima to  Easter  Eve  exclusive.  But  on  the  feasts  of 
Saints  on  Septuagesima  and  Advent,  violet  or  black  is 
not  to  be  used.  And  note  that  on  Easter  Eve  in  the 
whole  office  before  Mass  violet  is  used,  except  that  the 
deacon  who  blesseth  the  taper,  and  the  sub-deacon  who 
ministereth,  wear  a  white  dalmatic  and  tunic,  respectively  : 
because  that  benediction  pertaineth  to  the  Resurrection, 
as  doth  also  the  Mass.  But  the  benediction  being  finished, 
the  deacon  putteth  off  the  dalmatic,  and  putteth  on  a  violet 
chesible  :  the  sub-deacon,  however,  changeth  not  his  vest- 

■■^  This  refers  to  the  celebrated  golden  rose  blessed  by  the  Roman  Pontiff 
on  that  day  :  and  sent  in  token  of  approval  to  some  Catholic  prince.  Some 
of  our  readers  may  remember  that  which  was  lately  exhibited  along  with 
the  golden  altars  of  Basle. 

^  Canticles  iii,  6.     But  the  quotation  is  not  exact. 
^'  This  passage  seems  very  corrupt. 


Appendix  195 

ments.  Some  also  use  white  in  the  procession  on  Pahii 
Sunday  :  and  in  the  blessing  of  the  boughs,  and  while  the 
hymn  Gloria,  laics,  et  lioiior,  is  sung,  on  account  of  the  joy 
of  that  festivity.  But  the  Roman  Church  useth  violet :  as 
it  doth  also  in  the  procession  on  Candlemas  Day ; 
because  that  office  treateth  of  the  anxious  expectation  of 
Simeon,  and  savoureth  of  the  Old  Testament. 

10.  It  also  useth  that  colour  in  the  September  ember 
days,  and  on  the  vigils  of  saints,  when  the  Mass  is  of  the 
vigil :  and  on  the  rogation  days,  and  in  Mass  on  S.  Mark's 
Day.^2  For  when  we  fast,  then  we  bring  under  our  flesh, 
that  it  may  be  conformed  to  that  of  Christ,  '  By  the 
lividness  of  whose  stripes  we  be  healed.'  '^'^ 

The  which  to  express  we  use  violet,  which  is  a  pale, 
and  as  it  were,  a  livid  colour  (Durandus,  Book  III,  18). 


APPENDIX    F 

OF   BELLS   BEING   NOT    RUNG   FOR   THREE   DAYS 
BEFORE   EASTER 

'  On  these  three  days  the  bells  be  silent,  because  the 
apostles  and  preachers  and  others  who  be  understood  by 
bells  were  then  silenced.  For  the  sound  of  bells  doth 
signify  the  sound  of  preaching  :  of  which  it  is  said, 
"  Their  sound  hath  gone  out  into  all  lands."  For  at  that 
time  they  no  longer  went  round  the  towns  and  villages 
preaching  the  gospel,  but  "  after  they  had  sung  an  hymn 
they  went  out  with  Jesus  to  the  Mount  of  Olives."  To 
whom  when  the  Lord  had  said,  "  Behold  he  is  at  hand 

^-  '  Whether  there  be  any  superstitious  fasting  on  S.  Mark's  Day  ? '  is  a 
question  which  sometimes  occurs  in  the  Visitation  Articles  of  Archbp. 
Parker  and  his  comtemporarie?. 

^  Isaiah  liii,  5- 


196  The  Symbolism  of  Churches 

that  doth  betray  Me,"  they  slumbered  for  sadness,  and 
ceased  from  praises.  Whence  also  from  compline,  or 
vespers,  when  our  Lord  was  betrayed  beginneth  the 
silence  of  the  bells.  Others,  however,  do  not  sound  their 
bells  beyond  prime  of  this  fifth  da}'  of  passion  week ' 
(Durandus,  Book  VI,  72,  73). 


APPENDIX    G 

The  authority  for  the  dedication  festival  is  our  Lord's 
observing  the  feast  of  the  dedication  of  the  Temple. 
This  festival  has  an  octave  :  as  also  had  the  Jewish 
feast,  though  the  Passover  and  feast  of  Tabernacles  had 
not. 

'  But  this  festival  specially  denoteth  that  eternal 
dedication,  in  which  that  other  church,  the  holy  soul, 
shall  be  so  dedicated  and  united  to  God  that  it  shall 
never  be  transferred  to  other  uses  :  which  will  take  place 
in  the  octave  of  the  Resurrection.'  The  Psalms  for  the 
office  of  the  festival  are  the  Domini  est  terra,  Judica  me 
Domine,  Deus  noster  refugium,  Magnus  Dominus,  Quam 
dilecta,  Fundamenta  ejus,  and  Do7nine  Deus  (Durandus, 
Book  VII,  48). 


APPENDIX    H 

ON    THE   DEDICATION    OF   A   CHURCH 

The  following  particulars  are  extracted  and  condensed 
from  Martene's  invaluable  work  :  and  as  his  account  is 
not  easily  accessible,  and  somewhat  long,  it  has  been 
thought  well  to  subjoin  them  here. 


Appendix  197 

Churches  were  often,  in  the  primitive  ages,  dedicated 
by  more  than  one  bishop.  Constantine  having  com- 
pleted a  magnificent  church  at  Jerusalem,  invited  the 
prelates,  then  assembled  in  council  at  Tyre,  to  assist  in 
its  consecration  (Euseb.  Vit.  Const,  iv,  43  ;  Sozomen.  i,  46). 

Constantius  his  son,  having  finished  a  church  erected 
by  his  father  at  Antioch,  Eusebius  of  Nicomedia,  the 
intruding  patriarch  of  Constantinople,  summoned  a 
council  under  pretence  of  consecrating  the  church, 
however  much  in  reality  to  decide  against  the  Catholic 
doctrine  of  Consubstantiality.  Ninety-seven  bishops 
were  present  (Sozomen.  iii,  5). 

So  it  was  also  in  the  Western  Church.  This  is  proved 
by  the  Preface  to  the  Fourth  Council  of  Aries,  holden  in 
524:  which  begins,  'When  the  priests  of  the  Lord  had 
assembled  in  the  will  of  God  to  the  dedication  of  the 
church  of  S.  Mary  at  Aries.' 

In  the  time  of  S.  Louis,  Pope  Pascal  I  consecrated  the 
church  of  S.  Vincent,  with  the  Sacred  College  of  Bishops 
and  Cardinals.  About  the  year  1015,  the  crypt  of  the 
monastery  of  S.  Michael  was  consecrated  by  S.  Bernard 
of  Hildersheilm  and  two  other  bishops  ;  and  three  years 
afterwards,  the  church  being  finished,  it  was  consecrated 
by  the  same  S.  Bernard  with  three  other  bishops  ( Vita 
S.  Bernardi.  cap.  xxxix,  xl). 

All  these  bishops  took  an  actual  part  in  the  service. 
In  the  consecration  of  the  church  of  Mans,  in  11 20,  the 
high  altar  was  consecrated  by  Gilbert,  Archbishop  of 
Mans:  S.  Julians  by  Galfred  of  Rouen:  Hildebert  of 
Mans  consecrated  S.  Mary's  ;  Reginald  of  Anglers  that 
of  the  Holy  Cross.  There  is  a  fine  passage  to  the  same 
point  in  Sugerius's  book  on  the  dedication  of  the  church 
of  S.  Denis  :  '  Right  early  in  the  morning,'  saith  he, 
'  archbishops  and  bishops,  archdeacons .  and  abbots,  and 
other  venerable  persons,  who  had  lived  of  their  proper 


198  The  Symbolism  of  Churches 

expense,  bore  themselves  right  bishopfully ;  and  took 
their  places  on  the  platform  raised  for  the  consecration 
of  the  water,  and  placed  between  the  sepulchres  of  the 
holy  martyrs  and  S.  Saviour's  altar.  Then  might  ye 
have  seen,  and  they  who  stood  by  saw,  and  that  with 
great  devotion,  such  a  band  of  so  venerable  bishops, 
arrayed  in  their  white  robes,  sparkling  in  their  pontifical 
robes  and  precious  orfreys,  grasp  their  pastoral  staves, 
call  on  God  in  holy  exorcism,  pace  around  the  conse- 
crated enclosure,  and  perform  the  nuptials  of  the  Great 
King  with  such  care,  that  it  seemed  as  though  the  cere- 
mony were  performed  by  a  chorus  of  angels,  not  a  band 
of  men.  The  crowd,  in  overwhelming  magnitude,  rolled 
around  to  the  door  ;  and  while  the  aforesaid  episcopal 
band  were  sprinkling  the  walls  with  hyssop,  the  king 
and  his  nobles  drive  them  back,  repress  them,  guard  the 
portals.' 

Yet  the  principal  actor  on  the  occasion  was  the  bishop 
of  the  diocese.  The  thirty-sixth  canon  of  the  second 
Council  of  Aries  decrees,  *  If  a  bishop  be  minded  to 
build  a  church  in  another  diocese,  let  its  dedication  be 
reserved  for  the  diocesan.'  S.  Columbanus,  being  only 
a  priest,  dedicated  the  church  of  S.  Aurelia  (Walfrid. 
Strabo.   Vita  S.  Gallo,  cap.  vi). 

The  preceding  night  was  spent  either  in  the  church  or 
in  neighbouring  churches  in  a  solemn  vigil.  S.  Ambrose 
testifies  that  this  was  done  on  occasions  of  the  dedication 
of  the  Ambrosian  church  {^Epist.  22,  ad  Marcellina).  So 
S.  Gregory  of  Mans,  in  his  dedication  of  the  church  of  S. 
Julian,  removed  the  relics  of  that  saint  into  the  church  of 
S.  Martin,  and  there  kept  vigil  {De  Glor.  Mart,  ii,  34). 

Relics  were  considered  indispensably  necessary  :  so  S. 
Paulinus  {Epist,  xxxii,  ad  Sever.)  This  church  was 
dedicated  in  the  name  of  Christ,  the  Saint  of  saints,  the 
Martyr  of  martyrs,  the  Lord  of  lords,  and  was  honoured 


Appendix  199 

with  the  relics  of  the  blessed  apostles.  See  also  the 
beautiful  epistle  of  S.  Ambrose,  translated  in  *  The 
Church  of  the  Fathers.'  The  phrase  was,  Consecrare 
ecclesiaDi  de  reliquiis  Beati  n. 

Yet  some  churches  were  consecrated  without  relics. 
The  second  Nicene  Council  decreed  that  in  this  case 
they  should  be  supplied.  Those  portions  of  the  conse- 
crated elements  were  placed  with  these  :  to  which  per- 
haps that  expression  of  S.  Chrysostom  is  to  be  referred 
— '  What  is  the  altar  by  nature  but  a  stone  ?  But  it  is 
made  holy,  when  it  hath  once  received  the  body  of 
Christ.' 

These  relics  occupied  different  positions.  In  the 
church  of  S.  Benedict,  consecrated  by  Pope  Alexander  II, 
there  were  relics  in  the  chapel-apse  of  S.  John,  in  the 
bases  of  the  piers,  in  the  four  angles  of  the  bell  tower,  in 
the  cross  on  the  western  gable,  in  the  cross  of  the  tower 
(^Chron.  Cass,  iii,  30). 

Ashes  were  sprinkled  on  the  floor,  and  the  bishop  with 
his  pastoral  staff  wrote  on  them  the  alphabet,  sometimes 
in  Latin  alone,  sometimes  in  Greek  also. 

The  whole  ceremony  concluded  with  the  endowment 
of  the  church :  or,  as  it  was  termed,  presenting  its 
dowry. 

By  way  of  setting  before  our  readers  as  clearly  as 
possible  the  ancient  form  of  dedication,  we  have  chosen, 
among  ten  forms  preserved  by  Martene,  that  of  S. 
Dunstan. 

Here  beginnetJi  the  07'der  of  the  dedication  of  a  church. 
The  bishops  and  other  ministers  of  the  church  advance 
singing  the  antiphon,  '  Zaccheus,  make  haste  and  come 
down,'  etc. 

Prevent  us,  O  Lord,  in  all  our,  etc. 

Theft  twelve  candles  are  to  be  lighted,  ajtd placed  round 


200  The  Symbolisni  of  CJiurches 

the  church,  with  the  antiphon,  three  from  the  east,  three 
from  the  west,  three  from  the  north,  three  from  the 
south. 

God,  which  by  the  preaching  of  Thine  apostles,  didst 
open  to  Thy  Church  the  Kingdom  of  Heaven,  and  didst 
call  them  the  Lights  of  the  world,  grant,  we  beseech 
Thee,  that  being  assisted  by  their  prayers,  by  whose 
teaching  we  are  guided,  and  splendour  illuminated,  we 
may  make  these  our  actions  pleasing  to  Thy  Divine 
Majesty. 

Here  followeth  the  Litany :  the  priests  going  thrice 
round  tJie  church,  and  beginning  from  that  door  at  which 
they  be  after  to  enter,  namely,  the  south  door. 

O  Christ,  hear  us,  etc. 

Prevent  us,  O  Lord,  with  Thy  tender  mercy,  and  by 
the  intercession  of  Thy  saints,  receive  our  prayers 
graciously. 

Let  our  prayers,  O  Lord,  come  up  before  Thee,  and 
expel  all  wickedness  from  Thy  Church. 

God,  which  rulest  heaven  and  earth,  graciously  give  us 
the  aid  of  Thy  defence. 

Then  one  of  the  deacons  entering  the  church,  and  shut- 
ting the  door  standeth  before  it,  the  others  remaining  with- 
out :  and  the  bishop  striking  it  with  his  staff,  saith : 

Lift  up  your  heads,  O  ye  gates,  and  be  ye  lift  up,  ye 
everlasting  doors,  and  the  King  of  Glory  shall  come  in. 

The  deacon  within  answereth,  and  saith :  Who  is  the 
King  of  Glory  ? 

The  Bishop.  Lift  up,  etc. 

The  Deacon.  Who  is,  etc. 

The  Bishop.  Lift  up,  etc. 

The  Deacon.  Who  is,  etc. 

Chorus.  The  Lord  of  Hosts,  He  is  the  King  of 
Glory. 

The  bishop  again  striking  the  door  it  is  opened:  and 


Appendix  201 

he  enteretJi :  the  chorus  singing  after  Jiini,  Lift  up  your 
heads,  etc.,  to  the  end  of  the  Psalm. 

The  Bishop.  The  Lord  be  with  you. 

Response.   And  with  thy  spirit. 

The  Bishop.  Let  us  pray  : 

We  beseech  Thee,  O  Lord,  of  Thy  mercy,  to  enter 
Thy  house,  and  to  make  for  Thyself  an  habitation  in  the 
hearts  of  the  faithful.     Through,  etc. 

Then  tJie  bishop  enteretJi  the  choir ^  saying : 

Peace  be  to  this  house,  and  to  all  that  are  in  it  ;  peace 
to  them  that  come  in,  and  to  them  that  go  out. 

Bless,  O  Lord,  this  house,  which  the  sons  of  men  have 
built  for  Thee  :  hear  those  which  shall  come  up  to  this 
place  :  hear  their  prayers  in  the  lofty  throne  of  Thy  glor)-. 

TJie  clej'ks  begin  the  Litany  ;  the  bishop,  with  certain 
priests  and  deacons,  remaining  prostrate  at  the  altar. 

Lord  have  mercy  upon  us,  etc. 

As  soon  as  Agnus  Dei  is  said,  tJie  bishop,  rising,  saith  : 

Let  us  pray. 

Be  Thou  exalted.  Lord,  in  Thine  own  strength,  etc. 

Then  the  bishop  shall  write  the  alphabet  along  the  pave- 
ment} first  from  east  to  west,  then  from  north  to  south,  the 
chorus  saying  the  Psalm,  Fundamenta  ejus. 

'  In  the  treatise  of  the  Mart.  Remigius,  De  Dedicatione  Ecdesice^  we  have 
the  following  explanation  of  this  singular  custom  :  'A  thing  which  might 
appear  puerile,  unless  it  had  been  instituted  by  men,  great  in  dignity, 
spiritual  in  life,  apostolical  in  discipline.  In  all  things  of  this  kind,  the 
Lord  by  His  example  hath  gone  before  us  :  and  what  He  hath  done,  re- 
maineth  unchangeable  in  his  successors.  What  is  understood  by  the 
alphabet  save  the  beginnings  and  rudiments  of  sacred  doctrine  ?  Whence 
S.  Paul,  "  Ye  have  need  that  one  teach  you  again,  which  be  the  first  prin- 
ciples of  the  oracles  of  God."  Therefore  the  bishop  writeth  the  alphabet, 
to  signify  that  he  teacheth  the  pure  doctrine  of  the  gospel.  He  writeth 
the  alphabet  twice,  and  that  in  the  figure  of  a  cross,  to  signify  that  the 
Passion  of  Christ  is  set  forth  by  the  gospel  in  its  purity.  He  writeth  it 
in  the  angles  of  the  church,  because  by  them  be  set  forth  the  four  corners  of 
the  world.  He  oeginneth  from  the  east,  because  the  gospel  began  from 
the  Jews.' 

There  is  probably  some  reference  to  the  Saviour's  stooping  down,  and 
writing  in  the  sand.  We  may  also  compare  those  singular  and  rare  bells, 
in  which  the  only  inscription  round  the  crown  consists  of  the  letters  of  the 
alphabet. 


202  The  Symbolisin  of  ChurcJies 

The  Bishop.  O  God,  make  speed,  etc. 

Response.  O  Lord,  make  haste,  etc. 

The  Bishop.  Glory  be,  etc. 

Response.  i\s  it,  etc. 

Then  followeth  the  exorcisvi  of  the  salt,  and  the  water, 
and  the  ashes. 

Then  the  hisJwp  inaketh  the  sign  of  the  cross  at  the 
four  corners  of  the  altar,  with  hyssop,  going  round  it  seven 
times.  The  chorus  sing  the  Psalm,  Miserere  mei  Deus. 
Then  the  bishop  sprinkleth  the  water  th7'ee  times  round 
the  church :  the  chorus  singing  Deus  noster  refugium. 
Then  the  bishop  sprinkleth  the  water  over  the  altar :  the 
chorus  singing  Qui  habitat.  Tlien  the  bishop  sprinkleth 
the  whole  church  inside  with  the  water  thrice :  to  signify 
the  ChurcJis  inward  faith  in  the  Trinity  :  and  once  outside, 
to  signify  the  one  baptism.  The  chorus  sing  Fundamenta 
ejus  ;  and  while  the  priests  are  ascending  the  turrets, 
Jacob  beheld  a  ladder,  etc.,  and  the  Psalm  Deus  noster 
refugium. 

Then  the  bishop  entereth  the  church  :  and  sprinkleth 
water  on  the  pavement  in  the  form  of  a  cross  :  the  chorus 
singing  Benedicite,  omnia  opera. 

The  Bishop.  Lift  up  your  hearts. 
Response.  We  lift,  etc. 

The  Bishop.  Let  us  give  thanks,  etc. 
Response.  It  is  meet,  etc. 

Then  the  bishop  goeth  to  the  altar,  and  poureth  the 
remainder  of  the  water  at  its  base. 

Then  he  blesseth  the  altar-stone,  the  altar  clothes,  the 
sacerdotal  vestments,  the  corporal,  the  paten,  the  chalice,  the 
thurible. 

Here  followeth  the  Mass  of  Dedication. 
The  post  communion  ended,  the  Bishop  saith : 
Incline,  O  Lord,  Thine  ears  unto  me,  and  hear  me  : 
Look  down,  O  Christ,  from  heaven,  on  thy  flock  and  thy 


Appendix  203 

sheep  :  stretch  Thine  hand  over  them  :  bless  their  bodies 
and  their  souls  :  that  in  the  communion  of  the  saints  they 
may  receive  celestial  benediction,  light  angelical,  the 
Holy  Ghost,  the  Paraclete.     Amen. 

They  who  be  regenerate  of  water  and  the  Holy  Ghost 
who  be  redeemed  on  earth  by  Thy  precious  blood,  who 
have  received  Thy  sign  on  their  foreheads,  grant  them  to 
be  Thine  on  the  day  of  judgment.     Amen. 

And  as  Thou  didst  bless  patriarchs  and  prophets  and 
apostles,  martyrs  and  confessors,  virgins  and  priests,  so 
bless  this  flock,  who  are  assembled  to-day  in  Thy  name 
in  this  church.     Amen. 

And  as  by  Thine  angel  Thou  didst  free  the  three 
children  from  the  burning  fiery  furnace,  so  free  this 
flock  from  everlasting  death  and  the  power  of  the  devil, 
and  from  earthly  lusts  and  all  manner  of  weaknesses. 
Amen. 

Spare  their  faults,  remit  their  sins,  and  present  them 
pure  and  undefiled  in  the  day  of  judgment :  as  Thou 
didst  receive  Enoch  and  Elias  into  the  kingdom  of 
heaven.     Amen. 

God  Almighty  bless  and  keep  you,  and  make  this 
house  to  shine  with  the  glory  of  His  presence,  and  open 
the  eyes  of  His  pity  upon  it  day  and  night.     Amen. 

And  grant  of  His  mercy,  that  all,  who  have  assembled 
together  at  this  dedication,  by  the  intercession  of  Blessed 
N.,  and  all  other  saints  whose  relics  rest  here,  may 
obtain  the  remission  of  their  sins.     Amen. 

That  ye  may  be  made  a  holy  temple  in  the  spirit, 
where  the  Holy  Trinity  may  ever  deign  to  dwell  ;  and 
after  this  short  life  ye  may  attain  to  everlasting  felicity. 
Amen. 

Which  He  grant.  Who  liveth  and  reigneth,  world 
without  end.     Amen. 


204  T^^^  Symbolism  of  Churches 


APPENDIX    I 

ADDENDA 

Page  6. — It  shows  how  little  Durandus  can  rightly  be  charged  with 
fancifulness,  when  we  find  him  classing  among  ceremonial  precepts,  rites 
for  which  the  Rabbis  and  many  modern  expositors  have  given  a  symbolical 
reason. 

Page  23. — 'The  lattice  work  of  the  windows.'  Wrongly  translated  in 
Lewis,  'the  screens  before  the  windows.' 

Page  25. — This  passage  proves  that  in  the  time  and  country  of  Durandus 
seats  or  chairs  except  in  the  choir  were  unknown.  Though  in  England 
Early  English  or  Early  Decorated  open  seats  do  occur,  as  in  Clapton-in- 
Gordan,  Somersetshire,  they  are  very  rare,  and  take  up  much  less  of  the 
church  than  is  the  case  in  later  examples.  See  '  Hist,  of  Pews,'  3rd  ed.,  pp. 
19,  20,  79. 

Page  39. — The  reader  is  aware  that  the  words  in  medio  of  the  early 
Christian  altars  gave  rise  to  the  warmest  disputes  between  the  Puritans  and 
the  Catholics  of  the  17th  century.  The  Puritans  insisted  that  they  meant 
in  the  body  of  the  church  :  the  Catholics  generally,  and  more  particularly  that 
most  able  defender  of  altars,  Dr  Laurence,  insisted  that  when  the  fathers 
spoke  of  an  alter  in  medio^  they  only  meant  one  so  placed  as  to  be  where 
all  might  see  it.  The  words  undoubtedly  may  bear  this  meaning  :  yet 
perhaps  it  is  better  to  understand  them,  as  they  must  be  understood  in  this 
passage  of  Durandus,  of  an  altar  placed  in  the  chord  of  the  segment  of  a 
circle  formed  by  the  apse.     See  Ecclesiologist^  vol.  ii,  p.  13. 

Page  46,  note  2c. — This  is  a  mistake.  The  fresco  alluded  to  represents 
a  priest  repeating  the  Pater  Noster  (which  is  written  in  his  open  book)  at 
the  N.  W.  angle  of  an  altar.  Upon  the  altar  are  two  candlesticks  and  a 
ciborium  :  rising  out  of  the  latter  is  the  figure  of  our  Blessed  Lord.  There 
can  be  no  doubt  of  the  objectionable  nature  of  such  a  representation. 

Page  54- — The  nimbus  of  the  Saviour,  it  is  perhaps  needless  to  observe 
in  explanation,  is  alv/ays  inlaid,  as  it  were,  with  a  cross  :  at  least  the 
exceptions  are  excessively  rare. 

Page  54- — These  'carved  figures  '  probably  signify  the  corbels. 
Page  54,  note  54. — There  is  a  valuable  article  on  the  nimbus  by  M. 
Didron  from  the  Revue  Generale  de  V Architecture  in  the  Literary  Gazette 
for  Dec.  1842.  An  example  is  there  given  of  the  square  nimbus  in  the 
case  of  Pope  Nicholas,  as  represented  in  a  contemporary  MS.  The  whole 
is  well  worth  reading. 

Page  102. — Dedication  crosses.  We  have  seen  a  valuable  example  of 
these  in  the  church  of  Moorlinch,  Somersetshire.  There  are  four  circles 
containing  crosses  pattees  on  the  north  and  south  sides  of  the  chancel ;  and 
two  at  the  east  end,  in  all  ten  :  the  other  two  have  disappeared. 

Page  146. — The  bodies  of  good  men  called  horses.  The  same  idea 
is  worked  out  at  great  length  in  S.  Chrysostom's  earlier  homilies  on  the 
Statues. 

Page  170. — But  how  great  is  the  admiration,  etc.  Compare  S.  Hildebert's 
hymn,  Exrta  portam^  towards  the  conclusion  : 


Appendix  205 

Oauntum  tui  gratulentur, 

(juam  festive  conviventur 

yuis  affectus  eos  stringat, 

Et  qucc  gemma  muros  pingat, 

Ouis  chalcedon,  quis  jacintus, 

Norunt  isti,  (juis  sunt  intiis  ! 
The  last  line  has  the  same  beautiful  turn  with  the  expression  of  Hugh  of 
S.  Victor. 

Page  180. —  Most  of  the  following  practices  are  observed  to  this  day  in 
the  Metropolitical  Church  of  Seville.  There  are  twoambones,  but  no  rood 
loft :  the  sub-deacon  chants  the  epistle  by  himself,  in  the  southern  ambo  ; 
the  deacon,  preceded  by  a  taper,  chants  the  gospel  from  the  northern. 

Page  182. — So  S.  Bernard  in  his  commentary  on  that  verse  of  the  90th 
Psalm,  'A  thousand  shall  fall  at  thy  side,  and  ten  thousand  :tt  thy  right 
hand.' 


INDEX 


Abbots,  how  represented,  52 

Agathensian,  the  Council,  45 

Agnus  Dei,  The,  47 

Alexander,  Pope,  124 

Alphabet,  inscription  of,  98 

Allegory,  6 

Altar  candlesticks,  58 

Altar  rails,  26 

Altars,  stripped  on  Good  Friday,  61 

Altars,  their  consecration,  113 

Altars,  why  encircled  seven  times  at 

consecration,  119 
Altare  distinguished  from  ara,  34 
Anagoge,  7 

Analogium,  see  Rood  Loft 
Angels,  how  represented,  47 
Antioch,  Council  of,  197 
Antiphonal  chanting,  21 
Apostles,  the,  how  represented,  50 
Appodiatio,  explained,  62 
Ark  of  Testimony  35 

its  contents,  36 

Aries,  Fourth  Council  of,  197 

Arnaldistae,  139 

Augustine,  S.,  49,  84,  85,  136,  152 

Basilica,  13 

Baruth,  legend  of,  89 

Bell  rope,  74 

Bells,  when  first  used,  71 

what  they  signify,  72 

silent,  when,  196 

Bernard,  S.,  131,  139 

Beverstone  church,  46 

Bishop,  the  consecration  of  n,  145 

Bishopstone,  19 

Black,  when  used,  194 


Boneface  I\',  Pope,  94 

Breastplate,  how  made,  10 

Burchardus,  S.,  64 

Burial  of  heretics  in  cemeteries.  1 1  r 

Cambridge  Camden  Society,  85 

Cambridge,  S.  Sepulchre,  55 

Cambridge,  S.  Giles,  26 

Capella,  whence  derived,  14 

Carrhage,  Council  of,  158 

Cavilla,  74 

Cellar,  30 

Cement,  its  symbolism,  17 

Cemetery,  82 

Ccenobium,  14 

Chalices,  their  materials,  68 

Chancels,  lower  than  nave,  26 

Chancels,  173 

Chancel,  more  holy  than  nave,  20 

Chrism,  137 

Christmas,  how  churches  are  to  be 
adorned  at,  65 

Chrysologus,  S.  Peter,  49 

Church,  its  meanings,  12 

Churches,  when  to  be  moved,  32 

Clement,  S.,  of  Rome,  46 

Cloister,  29 

Cobham  church,  46 

Cothelstone  church,  54 

Cock,  the,  165 

Commands,  moral,  $ 

Cone,  23 

Confessors,  how  represented,  52 

Consecration  of  a  church,  88 

Constantine  builds  a  church  at  Jeru- 
salem. 197 

Cosins,  Bishop,  154 


208 


TJie  Symbolism  of  Churches 


Ciampini,  103,  126 

Cross,  the  sign  of  the,  188 

Cross  triumphal,  28 

Cross  churches,  21 

Crosses,  the  five,  that  mark  an  altar, 

114 
Crypts,  22 

Curtains,  of  the  tabernacle,  15 
Cymbalum,  77 
Dedication  crosses,  98 
Degrees,  songs  of,  43 
Depulsare  distinguished  from  com- 

pulsare,  78 
Derby,  the  Earl  of,  179 
Divine    Majesty,   the,    how    repre- 
sented, 53 
Division,  of  the  whole  work,  11 
Door,  24 
Dormitory,  30 
Dorsals,  56 
Dowsing,  William,  26 
Dunstan,  S.,  his  form  of  dedication, 

199 
Durandus,  his    many    occupations, 

161 
Dying,  the,    lay  in    sackcloth   and 

ashes,  149 
Egleton  church,  55 
Epiphany,   what  events  celebrated 

thereon,  155 
Evangelistic  symbols,  48 
Evaristus,  Pope,  158 
Exeter  cathedral,  21 
Extreme  unction,  139,  148 
Faustinus,  S.,  his  legend,  84 
Felix  III,  Pope,  89 
Ferculum,  28,  167 
Frescoes,  45 
Glass,  23 

Gospel,  the,  fixed  on  the  altar,  60 
why  not  read  from  the  rood 

loft  in  a  Mass  of  requiem,  187 
Green,  when  used,  194 
Gregory,  S.,  54,73,  75,  9i,  152  _ 
Greeks,  the,  how  they  paint  saints, 

43 
Haddenham,  14 
Henry,  S.,  his  shrine,  48 
Holy,  distinguished  from  sacred^  81 
Horologium,  27 
Horses,  the   bodies   of  good    men, 

why  so  called,  146 
Hours,  the,  explained,  75 


Hugh  of  S.   Victor,  his  '  Mystical 

Mirror  '  163 
Human  body,  its  resemblance  to  a 

church,  19 
Hyssop,  its  virtues,  95 
Idolatr)',  a  protest  against,  44 
Ingoldsby  Legends,  their  profanity, 

84 
Isidore,  S.,  83,  137,  155,  156 
Jerusalem,  its  variety  of  significa- 
tions, 8 

rebuilt,  18 

John,  S.,  Evangelist,  his  confessions, 

38 
Journeys,  the  Saviour's  seven,  119 
Kilpeck  church,  19 
Kyriake,  13 
Lateran,   S.    John,  its  altar  to  the 

west,  177 
Lattice-work,  23 
Litter,  34,  167 
Llandanwg  church,  46 
Ludlow  church,  21 
Lyons,  Council  of,  41 
Machpelah,  83 
Mans,  dedication  of  a  church  there, 

198 
Marriages,  when  forbidden,  154 

second,  159 

Martyrs,  how  represented,  52 

Martyrium,  14 

Mary,  S.,  Magdalene,  126 

Maundy  Thursday,  153 

Mende,  2 

Mirror  of  Magistrates,  9 

Moleon,    De,   his    '  Voyage    Litur- 

gique,'  67 
Montague,  Bishop,  31 
Murderers,     limits      of      right     of 

sanctuary.  32 
Mystical,  its  meaning,  5 
Nola,  77 
Nolula,  77 
Nimbus,  the,  54 
Orientation,  19,  177,  seq. 
Orfrey,  the,  59 
Ornaments  of   churches   not  to   be 

profaned,  69 
Ostrich  eggs,  why  hung  in  churches, 

67 
Oxted  church,  50 
Palmers,  52 
Paradise,  how  represented,  54 


Index 


209 


Parthian  skins,  19 

Patriarchs,  how  represented,  51 

Pavement,  24 

Phylacterium,  difference  between  it 
and  phylacteria,  57 

Pictures,  their  use,  45 

Piers,  24 

Piscina,  27 

Pity,  how  five-fold,  130 

Podium,  85 

Portfolio,  the,  what  it  represents,  56 

Priests,  unlettered,  4 

allowed  to  consecrate  churches, 

16 

Prophets,  how  represented,  51 

Preston  church,  54 

Prothesis,  table  of,  3 

Prynne,  21 

Pyx,  the,  56 

Pulpit,  26 

Rationale,  reason  of  the  name,  10 

Reconciliation  of  a  church,  107 

Reconsecration,  when   to    be  prac- 
tised, 105 

Remigius  Monk,  201 

Relics   required   for   the    consecra- 
tion of  a  church,  198 

Richard  of  Cremona,  139 

Ring-,  the  wedding,  156 
Ringing,  various  kinds  of,  77 
Rod  of  weathercock,  23 

Rood  loft,  26 

turrets,  two,  common  in  Nor- 
folk, 180 
Round  churches,  21 
Sacraments  defined,  152 

their  nature,  2 

Sacramental,    distinguished      from 

ceremonial,  5 
Sugerius,  197 
Sambuca,  the,  100 
Sanctuary,  the,  20 
Saviour,    our,    various   representa- 
tions of,  46 
Savinianus,  Pope,  75 
Scarlet,  when  used,  189 
Scuta,  the,  59 
beal,  the,  of  an  altar,  105 


Second  Day.  why  it  had  no  blessing. 

79 
Senses  of  Holy  Scripture,  5 
Separation  of  men  and  women,  30 
Signum,  77 
Sion,  distinguished  from  Jerusalem, 

13 
Snuffers,  the,  58 
Sacristy,  27 
Stalls,  25 
Squilla,  76 
Stephen,  Pope,  70 
Stones  of  a  church,  their  symbolism, 

^7 

Sylvester,  S.,  139 

Synagogue     never    applied     to     a 
church,  13 

Te  Deum,  method  of  chanting,  78 

Temple,  Aslackby  church,  21 

Thiers,  Father,  26 

Tie-beams,  25 

Tiles,  27 

Toledo,  Council  of,  41 

Tongs,  the,  59 

Torrentius,  Lan-inus,  189 

Towers,  22 

Treasures  of   the   church,  why  ex- 
hibited, 66 

Unctions,  134 

Variety  of  rites,  8 

Veils,  their  various  kinds,  61 
Vigilantius,  57 

\'igil,  of  the  dedication  of  a  church, 

198 
Violet,  when  used,  193 
Virgins,    difference     between     and 
continent,  20 

how  represented,  52 

Vladimir,  S.,  his  conversion,  55 
Walls,  why  four,  20 
Water,  Holy,  115,  171 
Weathercock,  22 

White  cloths  cover  the  altar,  why,  40 
White,  when  used.  189 
Widford  church,  46 
Women,    their    heads    to    be    un- 
covered, 31 
York,  S.  Lawrence,  55 


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DATE  DUE 


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■UW-T  5^1986' 


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PRINTEOINU.S. 


